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0*®> ****** 

" PRINCETON, N. J. #> 

Presented by Mr. Samuel Agnew of Philadelphia, Pa. 










Diftinginflied into foure parts 


Nature, Originall, and Obfervation, as well of the one 
under the Old, as of the other under the Nt ?* Teftament. 

WRITTEK IN FRENCH B Y David Prime rosb 

Batchelour inDivinitie in the Vniverficyof Oxford, 

aud Minifter of the Gofpell in die Proteftant 

Church of Ttyven. 

Englifhed out of his Trench Manufcript by his Father G. P, D. I>. 


Printed by Richard Badger for William Hope, and arc 

to be ibid at his Shop at the figne of the Clove in 

Cornc-Hill. i 6 $ 6, 

Digitized by the Internet Archive 
in 2013 





Wrote to my Sonne preacher of the Go- 
fpel at Roven, defiring him tofet downe 
in a paper (difiinBly and clearely) his o- 
pinion concerning the rabbatb, "frith the 
confirmation thereof by fucb arguments Tbbicb bee 
Jhotdd tbinke moft pregnant, and afolide refutation of 
the contrary argument Schick he did accordingly but 
in the French I toigue , 44 writing ontly out of a duiu 
full affeBiou to condtfemd to my defire^not thinking, 
andfarleffe defiring it fliould he Engl ifhed and made 
publike bert : Kuther bail any Inch intention, as he- 
ingmofi unwilling that he, "W;o is a f ranger to this 
nation, although not a /hanger to the tburcb y fbould 
goeformojt to breake tbisyce. And therefore I kept it 

A 3 by 

To the Reader. 

by me three yeeres y till being advertifed that others 
were gone beforehand their IBookes were on the Prejje 
and finding mntan that Would or could tranjlateit 
into our Tongue y and take the wearifome paines to 
place the additions (which he fentmeat divers times 
afterwards) in their roomes : Iundertooke this labour 
my felfe y hoping that things being compared with 
things, caufe with caufe y reafons "frith reaf oris, and the 
contrary arguments, which are to be found info ma- 
ny bookesjer and againjt the morality of afeVenthday 
of a Weekly Sabbath, being examined and conferred 
one by another, the Qbriftian y charitable, and judicious 

i Thcff. (Readers fhall be /lined up y after they have proved 
all things,to hold faft that which is good,without 
impaling any thing of that religious fervice which they 
oWe andyeeld publikely in the Church, and privately at 
home With their families to the Lord their God , who 
needs not the err ours of men (though never fofpecU 
ous) for the.upholding ofhisfervice. If in this end of 
my tranjlation I have done any thing amiffe y l fay With 

Pfai. mi. David, Let the righteous fmite me, itfliallbea 
kindnes,and let him reprove mc,it (lull Be an ex- 
cellent oile,w ch fhall not breake mine head .In the 
meane while, letaU Qhriftians Recording to theexbor- 

C0I.3 .v. tation of the Jpoflle, put offanger, wrath, malice, 

* >I4 * and put on charity, which is the bond of perfe- 


To the Reader. 

&xon y andfd walk worthy of the vocation wher-^£'£ 
with we are called, with all lowlincs and meek- 
nefle, with long fuffering, forbearing one ano- 
ther in love, endeavouring to keepe the unity of 
the fpirit in the bond of peace, that living in* Com* 
peace , the God of love and peace may be with r IIj 
us, andliveinusforeyerandeyer. Amen. 

REC. NOV )880 

A 4 THE 



The ftate of the Queftion. 

i. All men are bound to ferveGod everyday privately , in 
Jome measure y according to his word. 

2 . They are alfo boundtoferve him pub likely, and to have a 
day flint ed for his publike fer vice. 

3 . There is among godly and learned Chrijlians a great con- 
tr over fie about the Originally Nature, and observation of 
that day. 

4. Some hold the fanciification aud obfervation of one of the 
f even day es of the weeke to be morall, and therefore offer* 
petuall necefiity, fincethe beginning unto the end of the 

5. others maintaine, that the ftintingof a day for Gods pub- 
like fervice^is a point of order 5 and of E cclefi aft ic all go- 
vernment ^depending wholly on in flit ut ion. 

6. This Treatife made for the defence of this lajl opinion* u 
divided into foureparts. 

A LI men are obliged to honour and ferve God all 
the dayes of their life, by the heedfull pra&ice 
of all the exercifes of religion and godlineffe, 
which hee hath prescribed in his holy word. Neither 
ought they to let any day flip without the imploymenc 
of fome time, and the carefull applying of themfelves 
in fome competent meafureto thatduty, that thereby 
they may thrive in the knowledge of truth which is af- 

The Preface. 

rer godlinefle, and increafe in fan&ification, without 
which nomanfhallfee the Lord. Neverthelefle, feeing 
God hath ordained , that man in the fweat of his face 
fhall eat his bread , and live by the labour of his ownc 
hands, Gtn.$. v.19. that thistranfitory and dying life is 
befieged with fo numerous an hofte of difficulties,that it 
cannot be guarded without many neceflary imployments. 
returning every day, that the labour whereuntoallmen 
aretied, willlcarcely fufferthem totake their breath, 
they cannot, for the moft part, apply themfelvcs to the 
neceflary anions of Gods lerviqe, with fuch care, vigi- 
lancie 5 attention,and continuance,as is requifite. 

Thefe ordinary paines of tempo rail callings are a far 
greater impeachment to the publike and folemne fervice 
thnt the fakhtuil arebound to render joyntly to God in 
their pubiikc meetings. For the King of heaven is not fa- 
tisfied with their private devotions in their clofets feve- 
raliy, or together with their families at home: but will 
have themalfo to doe unco him full andabfolutc ho- 
mage abroad,confefling him to betheir Creator,Redee- 
raer, and perpetuall Benefa&or , calling upon his holy 
name, and fecting forth his praife in their congregations, 
and religious aflemblies. Now the dayes of man are a 
warfare upon earth,and his dayes are like the dayes of an 
hireling, and the life of the faithfull is intangled and di- 
verted withfo many neceflary and toilefome affaires, 
that it is very difficult unto them, to have fuch holy and 
religious meetings every day j yea, in many places it is 
impoflible. Therefore it is altogether neceflary, that a 
day be chofen and picked out from amongft a number 
of other dayes, and peculiarly appointed, that in it, as 
often as it returneth, all perfons, fctting afide the care of 
all temporall and worldly affaires, and daily imploy- 


The Preface. 

ments, may extraordinarily fee themfelves with one ac- 
cord to ferve God publikely in the afiemblies appointed 
for that end, and that each perfon may, on that day, ferve 
him apart,beforeand after the publike fervice,with fuch 
a regard and affiduity , that it goe beyond theordinaric 
devotion of every day. No body amongft true Chrifti- 
ans which take to heart the honour,glory and fervice of 
God,will make a contro verfie of this. Neither is this the 
fubjeft of thecontroverfie which iscanvaflfed and fifced 
on both fides with great earncftneffe, yea with too great 
eagerneflc between many Chriftians,which are learned, 
godly, and confenting in theprofeflionof the fame do- 
drine and truth of the Gofpel of peace. 

Their variance and difagrecment is about the nature, 
beginning, and particular obfervation of the day which 
is Separated from all other dayes,that it may be efpecial- 
!y applied to Gods fervice $ to wit, i . It it be a thing of 
naturalljuftice, of perpetuall neceffity,and whereuntoall 
are tied by a morallcommandement appertaining to the 
New as well as to the Old Teftament,that of feven daies 
of the weeke one be kept for the end aforefaid. 2 . If be- 
fore the Law was given by iMcfes to the people of 
Ifrael, yea if from the beginning of the world God 
himfelfe made the particular defignationof this day,fet- 
tingit apart for his fervice, and commanding to Adam y 
and to all his pofterity, the hallowing and keeping of it. 
3. If under the NewTeftament there be a divine ordi- 
nance of fuch a day of reft,as well as there was under the 
Old Teftament. 4. And if by Gods command thecon- 
fciencesof faithfull Chriftians are under the Gofpellas 
much obliged to hallow it, as the Iewes were under the 
Law,and for thebetter,and more religious fanftificatioo 
thereof, to abftaine from all outward workes,which are 


The Preface. 

lawfull and are pra&ifed on other daies, left they (hould 
tranfgreffe that divine Commandement, and fa finne a* 
gainft religion and confcience. 

Thefe are the maine points which fome learned Di- 
vines, andgodly Chriftiansinftru&edby them demurre 
upon. i. Some of themdeeme, thatthekeepingof one 
of the fevendayes of the weeke is a morall and natural! 
duty, that God hirafelfe fan&ified it for his fervice by 
anexprefleand perpetuall Commandement , that fo it 
was from the beginning, fo it is ftill, and fhall never be 
otherwife till the end of the world. 2. That before fin 
came into the world^as foone as Adam was created,God 
prefcribed unto him and to Eve our fitft parents, and in 
them to all men which were in their loynes, and were to 
come out of them , the hallowing of one day of the 
weeke,which was the feventh day. 3.That he reiterated 
and renewed this Commandement in the fourth precept 
of the morall Law, which he gave in Horeb to the peo- 
ple of Ifrael, and hath bound all Chriftians under the 
New Teftament to hallow and keepe it religioufly, be- 
caufe it is of the fame nature with the reft of the Com- 
mandements of the Decalogue, which are all morall. 
4#That for this caufe our Lord and Saviour IefusChrift, 
and his bleffed Apoftles have ordained and prefcribed it 
unto them $ And fo all men have beene, all men are 3 all 
men fhall in all times be tied to the religious obfervation 
thereof by the neceflity of a divine and morall Com- 
mandement. 5 . That we are bound in confcience by the 
binding power of this Commandement, to refraine al- 
wayes on this feventh day of Sabbath or of reft , from 
all earthly workes ufed on the other dayes of the weeke. 
6«Thi$ onely they acknowledge, that the particular ob- 
fervation ofonecohftant day amongft thefe feven, as of 


The Preface. 

the firft or of the laft of feven,is^ot morall, nor of a like 
obligation under the Old, and under the New Tefta- 
menc ; that it is onely a point of order, and of ecclefiafti- 
call government, which God did otherwife order and 
fettle under the Old, than he hath done under the New 
Teftament: That under the Old Tcftament, from the 
creation of the world,till the comming of Chrift, he or- 
dained theobfervationof the laft day of the weeke,in re- 
membrance that he created the world in fix dayes ; and 
reftcd on the feventh or laft day from all the works 
that he had made : whereas he hath ordained,that under 
the New Teftament, the firft day of the weeke (hall be 
religioufly folemnized, in remembrance that on that 
day our Lord Icfus Chrift rofe from death to life , and 
by the exceeding greatneftcof the power of his glorious 
rcfurre&ion hath performed the worke of the fecond 
creation,which is the redemption of the world,from the 
flavery of t he dcvill, the power of the Law,the bondage 
of finne $ And therefore it behooveth the firft worke of 
the Creation to yeeld to this worke the prerogative of 
excellencie of nature , as likewife of the poflcflion 
whichit had till then of the folemnc day of reft. That 
for this caufe fo important and peremptory the day 
of Gods fery ice was to bee changed and Removed from 
the laft day of the weeke, wherein was finiflied the firft 
Creation,unto the firft day wherin the fecond was fully 
accomplifhedby our Lord Iefus Chrift,whohath him- 
felfe appointed this alteration. 

Others doe hold,that verily itisadutynaturall, mcu 
tall, andperpetuall, to ferve Godpublikely; 1. That 
all men are obliged unco it • and bound to meet together 
in the Church for that purpofe. 2. That being there, 
they ought togivetheir mindes to the exeflcifes of reli- 

The f re face, 

gion with a more parti&Iar earneftnes,& diligencc,than 
they are able to da every day at home,or abroad.3 .That 
they muft have a fet day purpofely ftinted for the fulfil- 
ling of a duty fo religious, foncceflary, andfo fruitfull. 
4.But that fuch a dayjnuft be one of fcven 3 or ofanother 
number,& which in order of that nuber,they deny to be 
a raorall point,& to have in it any naturall neceffity. For 
their tenet is, that it is a thing of order, & of Ecclefiafti- 
calgovernment,depending intirely of inftitution.j.That 
indeed under the Law, which God gave by Mofes to the 
children of Ifrael,thisholy and moft perfeft Law-giver, 
amongft other points whereby he direfted the Ecclefia- 
fticall order and Church-government which that people 
was to be ruled by,inftituted and commanded theconfe- 
crating of a feverall day for his fervice,even of one of fe- 
ven,and of the laft of thofe feven which he had refted on 
from all his works, & a moft drift & precife forbearance 
of all worldly works on that day. 6. But appeareth not at 
all, that God gave any commandement to Adtm, either 
before or after his fall, binding him or his progenie to 
the keeping of any day whatfoevcr^as to a thing moral! 
and neceffarie, neither is there any trace of fuch a Com- 
mandement to be found , till the comming of the Ifrae- 
lites to the wilderneflfe, for till then God had left it free. 
7. That under the New Teftamoit one day of feven is 
kept,to wit.the firft day of the weeke, wherein our Lord 
Iefus Chrift rofe from the dead s But not for any moral! 
neceffity tying all men to obferve one day of the weeke 9 
Nay, not for any expreflc Commandement which God 
the onely Law-giver hath given by Iefus Chrift, or his 
Apoftles, to keepe fuch a day, and namely the firft; but 
through an ufage which hath beenc introduced and con- 
ferred in the Chriftian Church fince her firft begin^ 


The Preface. 

-■ ■'" ■« 

nings, till this prefent time. 8. That therefore this ob- 
(ervation is[fimplyof Ecclefiafticall order, and that a 
celfation from ordinary workes on this day ,is more par- 
ticularly requisite than in another day of the wceke, fee* 
ing the Church hath appointed and let it apart for Gods 
puWike fervice: Yea, that an univerfall refraining from 
all thefe workes, to the intent that the whole day bee 
w it hout disturbance befto wed on Gods fervice, is good 
and laudable. 9. YetthisisnotinfuchfortnecefFary,as 
if it were a fin againft religion and confeienceto a Chri* 
ftian, after divine fervice finished in the Church, to apply 
himfelfe to outward anions belonging to the lawful! 
and honeft commodities and pleafures of this decaying 
and troublefome life, when they doe it with Chriftian 
wifdome,which mufthe the guide of all our a&ions^Jea- 
dfog us to warily, that wcrttanig^flfenotrtrewfwrfe- 
forae lawes of the ftate,or of the Church wherin we live, 
and that wc fhunne all partialities and caufc of fchifme, 
which is thebaneof the Church, difmembring,and tea- 
ring in f a&ious pieces the ray fticall body of our Lord 
Iefus Chrift, which the true do&rine of faith had pre- 
ferved from the poifon of mortall hefefic. 

Of thefe two forefaid opinions, the laft, to my judge- 
ment, is the trued, and hath more folid and clearerea- 
fons than the firft, asflialibeefeeneby thecanvafGng 
and fifting out of the reafons that are broached on both 
fides. Which to doe morediftin<5ttyandclearely,I will 
divide this Treatifc into foure parts : Inchefuit I (hall 
endeavour to prove, that the infticution and obfervaiion 
of a feventh day of Sabbath, is not morall,that it began 
not with the beginning of the world, that it had no cxi- 
ftence till the people of Ifra'e! were brought from Agjft 
to the wilderncflc, and was not known in any part of the 


The Preface. 

univerfall world till then, and that the Commandement 
whereby it was confirmed in Horeb; obligeth not under 
the New Teftament. In the fecond,I (hall anfwer all the 
reafons that I have found alleagedfor the contrary opi- 
nion. In the third, I fhall difcourfc of the appointing of 
Sunday for Gods fervice, and (hew whence, in greateft 
likehefleof truth, it taketh its beginning andeftablifli- 
mentinthe Chriftian Church. In the lalt, I will declare 
whatwastheceflationof workes enjoyned in the Sab- 
bath day under the Old Teftament, and how farre wee 
are obliged unto it under the New Teftament. For thefe 
are theprincipall points that Chriftians jarrc and differ 
about in this matter of the Sabbath. 

*Ferleg* hunc Tra&atftm, cui Titulus eft [A Treatife of the Sab- 
bath and the Lords-,day] & nihil repcriofank doUrina y out bonis 
moribm contrarium, quo minus cum utilitate publico, imprima- 
tur ;ita tamen ut ft non intra, feptemmenfes proxime fequentes 
typis mandetur* h&c licentiafit emnino irma % 

Bx JEdibus Lambethanis 

Xanuar. j . i *$ J. Gnj - B R A Y . R. in Chrifto Patri 7), 
tArcb. Cant. Capcl.Domeft. 



wherein it is proved that the Ordinance 

and obfcrvation of a Seventh -Day of % Sabbath 7 

is nor morall, hath nor its beginning fince the 

beginning of the World, and obligethnot.uu- 

dcr the New Teftament. 


C h a p t . R j*A f BIOLOGICAL, 

First Reafon. The times and places of Cjcds fervice, are Ac- 
cident all circumftanccs,and have ?io morall equity in themjbut 
depend on a particular infiitntion. 

God tooke oc caftan of his re fling on the Seventh day to in~ 
flitnte that day. 
Confeffion of fome that are of the contrary opinion „ 

O eftablith the fecond of thefe two opinions a- i 
fore mentioned, and to refute the firft, whereby 
the obfervation of one day of reft in the weeke is 
affirmed to be a morall duty.l fay Firft, that the 
nature of the tiling called in queftion is repug- 
nant to this opinio. For it is a thing evident of it 
as the places,even io the times of Gods fervice are acciden- 
tal! circurnftances, which have no foundation in any naturall and 

B ' eiTentull 

77* firfi Part: 

eflentiall juftice and equitie, nor any neceflity inherent in them, but 
depend abfolutely on the ordinance of God, or of men. What 
hath in it one day of feven, more than one of a greater or leffer 
number, wherefore we (hould affirme, that the obfervation of that 
day, rather than of another day, is a morallduty, appertaining, yea 
necelTary to whole mankinde, that thereby it may attaine unto the 
end for which man was created,therfore it hath an obligatory pow- 
er over all nations in all ages, which may bee demonftrated and 
ihewed perfpicuouily by naturall reafons, as lome have too hardily 
pronounced, but without any evidence produced, faving their fim- 
ple word, which to men that have eyes in their heads, and fcorne to 
be Pythagoras Dif ciples is no good payment. 

It was the Creation of the world in fixe dayes, and Gods reft 
on the feventh day, that was to God the occafion of the appointing 
of the feventh day, for his fervice : Now who can (hew in that 
wonderfull worke of the Creation in fixe dayes, and in Gods reft 
on the feventh day the leaft appearance of morality ? As there ap- 
peareth no fuch thing unto us, lo no other reafbn of this difpenfati- 
on is made manifeft unto us, faving the good pleafure of God, 
who would have it io. For who can conceive, and farre lefle ex. 
prefle and (hew by words, any effentiall juftice in the obfervation 
of this number of dayes that God pitched upon for the framing of 
his workes, and his reiHngfrom them £ 

Some of them againft whom 1 liave undertaken this brotherly 
difputation, have acknowledged and faid, that we obferve not one 
day of ieven under the New Teftament, as a part of Gods fervice, 
but only as the time thereof, which fheweth that it is not a moral! 
thing. For if it were, it fhould bee elTentially a part of Gods fer- 
vice, as is univerfally whatfoever is morall. Vnder the Old Tefta- 
ment it made a part of Gods fervice, not of the morall, but of the 
ceremoniall and typike fervice, eftablifhed then in the infancy of 
the Church,and which was not to continue but during that time, as 
we (hall lee hereafter. 


Chapter Second. 

Chapter Second. 

Re as on 2. 

1. Second %eafon t Adam knew not the Sabbath by naturaH lights 
therefore it was net morall, 

2 . %eply by a difivn tlion of morall things , in thofe that are natu- 
ral! or pofitive. 

g . Firft anfoer, all morall things are naturally jufl % 
4. Second anfwer 3 all morall things are perpetually which morall 
are not, 

SEeondly, if the keeping of a feventh day were a morall duty, 
our firfl Father tAdam, by that light of nature which God 
put in his minde when he created him, would have knowne 
it,as well as he knew all ocher things which in themielves are good 
and necefl'ary. But he neither had, nor ihould hare had any know- 
ledge thereof, if God had not injoyned it unto him by a particular 
commandement, as thofe which maintaine the morality of the Sail- 
bath doe avouch, pretending that fuch a command was given him 
for that end, which we (liall ponder and difcuffe in time and place. 
In the meane while of this it folio weth manifeftly, that the obfer- 
vation of a feventh day,is a thing depending meerely of inftitution 
and ecclefiallkail regiment, and that in the decalogue the f ourth 
Commandement, in as farre as it injoyneth a feventh day, is not of 
the lame nature with the reft : For if it were, God had obferved 
the fame courfe towards Adam for that commandement, as hee did 
for ail the red, and for all the reft as for that, which nevertheleffe 
he did not : For he ingraved the fubitance and tenor of all the other 
Commandements in sAdams heart, and made him to know thera 
naturally, without any inftrufrion by word of mouth, whereof he 
had no need. But he wrote not in his heart the knowledge of the 
fourth Commandement, feeing, as they fay, he declared it unto 

B 2 - ^ em 

Tbsfirfl Part; 

them by audible words refounding in his eares, that he might know 
it: whence it followeth, that all the reft are morall, but of this 
we fhall have occafion to difcourfe more largely in the firft Chapter 
of the (econd part of this Treatife. 

Of thofe that defend the morality of one Sabbath day in the 
weeke, iome feeke to decline the weight and edge of the fore- 
laid arguments by a frivolous diftinftion, %ing, that morall things 
are of two forts, the one that are founded in the Law of nature,and 
therefore oblige all men naturally: The others that are of a posi- 
tive Law, depend on inftitution, and notwithstanding are parts of 
the morall Law, of a perpetuall necefTity, and of an immutable 
right, as well as all other morall precepts are ; that the morall Law, 
as it is morall, is of farre greater extenfion then is the Law of na- 
ture, and that the Sabbath is morall in this laft fort. 

But firft, they fpeake againft the ordinary fence and cuftome of 
all men, who by the word morall understand that which is natu- 
rally and univerfally juft,that is, which reafon when it is not milled, 
and the inward Law of nature di&ateth by common principles of 
honefty,or ought to dictate to all men, of it felfe, without any out- 
ward Vlher: This Law ail men take rbr the Law of nature, and 
reciprocally they take the Law of nature for this Law : which is 
proved by the ordinary and common distinct ion that all Divines 
make betweene the morall, ceremoniall,and judiciall La wes, which 
in former times God gave to the Iewes, in which JilHn6tion they 
referre to the laft kinde of lawes alt the pofitive ordinances, which 
pertained to the eCcleflaiticall or civill government, and to the firft, 
the ordinances and rules of the Law of nature,wherof thefe others 
were circumftantiall appendices and determinations. Nay morall 
fignifieth onely the duties of effentiall godlinefle and righreouf- 
neile^ in things belonging naturally to good and holy manners, to- 
wards Go d, or towards man, whether in doing good, or depar- 
ting from evill, and not all things that may be uiefull, and in iome 
fort may bee referred to the rules of good behaviour. Otherwiie 
things ceremoniall and judiciall, as fuch, Should not bee diftingui- 
fhed from morall things, for theleallo have an ufefull reference to 
the forelaid duties of good and godly behaviour. And there- 
fore if the ordinance of the Sabbath, although avouched to bee 
a poiltive Law , is notwithstanding called morall, it Shall bee, 
in one and the fame refpe6t, both morall and ceremoniall, and all 


Chapter Second. 

ther ceremonies may after the fame manner challenge the name of 
Moralities, which is abiurd. 

Secondly,after they have confeflfed the Sabbath to bee a part of 
the pofitive Law, grounded only on the order and discipline that 
God was pleafed to eitabliih, they broach an affirmation without 
ground and without reafon, when they fay therewith, that it is of 
an immutable right, and carrieth with it a perpetuall obligation. 
For where and from whence is there any evidence of this ? dotU 
this right belong to all things that are of the pofitive Law ? Their 
condition and nature giveth it unto them ? Will any Divine, any 
Lawgiver, any Logician make of this a probleme, and hold for the 
affirmative 2 Away with Sophiitry and captious dealing. It mult 
bee the revealed will of God that matcheth pofitive with natural! 
Lawes, and marketh them with the filver itampe of immutability. 
Now if G o d hath not communicated this dignity with any pofi- 
tive Law ordained by him from die beginning of the world till 
this day, what appearance is there, that he hath given it, as it were 
by birth-right, to the Sabbath 2 Have they to underprop this their 
affertiop any cleere and evident teftimcny brought from the unre- 
procheable truth of holy Scripture 2 For we make no account of any 
mans bare affirmation. But the whole drift of the difcourfe follow- 
ing (hall (hew more and more, God willing, how (hort they come 
of their proraifes, and of the But and Blank they 

B 9 Chap- 

The fir ft P a r t. 

Chapt er third. 
Reason 3 . 

'% . The *Tagans never knew ^neither by Nature, nor by Tradition;, 
the neceffity of the keeping of a Seventh day of Sabbath, 

2 . Yet they knew all morall duties commanded in the firfi and fe- 

condTableof the morall Law. 

3. They knewalfo^thatGodistobefervedpublikely^andthat 
apart of his fervice confined in the offering of Sacrifices, 

4. They knew likewife by naturall light jhat fome dayes are to be 
appointed for his fervice, and are blamed for the tranfgreffton 
ef all other (fommandements that are morall, &c. 

5 . But are never blamed for the inobfervation of one day of 


6. Nay they did laugh to fcorne the Iewijh Sabbath. 

7. asfnfwer to an objection taken out of Thilo again fl the fore- 
said affirmation. 

8. To another fiom I S E p HUS. 

9. tAs alfo to other parages of diverfe Authors, Tapans, Iewes, 
and Chriftians 3 which ferve to overthrow it. 

1 0. The Tagans did never keepe regularly , for their publik? de- 
votions, any other Seventh day of the weeks. 

11. Yea are never reproved for any fuch omijfis>n 
I 2 . Reply to this anfwer. 

I 3 . Firfl anfwer to the [aid reply. 
1 4. Second anfwer unto it, 

MY third argument (hall be taken from this, that the gen- 
tiles never knew by naturall light, nor alio by tradition 
come unto them from hand to hand by the care of their 
fore-Fathers, the neceffity of the keeping of the Seventh day or 
the weeke, and never pra&ifed any fuch day. Surely if it were 
a morality, and a point of the Law of Nature, or if G o d had 
prefcribed it by a particular Command ement to lAdxm, willing 


Chapter Eighthl 

him to fanct-ifie it particularly, and to celebrate in it the remem- 
brance of his vvorkes and reft, bee had done it purpofely , that 
lAdam ihould inftruCfc his offspring to the like, feeing there 
was a like reafon for them and for him. Yea ail his progeny 
and fucceflbrs , in whom abideth (till the Law of Nature, al- 
though darkened with linne, had knowne in fome fort by 
the refidue of the light of Nature glittering in them, that they 
were bound to keepe a Seventh Day. At leall the notice of 
this Commandement, which is pretended to have beene given 
to their firft Father from thp beginning l fhould have come to 
them by Tradition fucceilively from the Fathers to the Chil- 
dren till their dayes. For we fee that ail the Gentile shy the lights 
of Nature, and by Tradition, have had fome knowledge of all 
things that in themfeives are good and lawfull, and of all moral) 

The) have knowne, that one true and onely God is to 
bee worlhipped in ipint and in truth, and not in materiall idols : 
That His Name ought to bee hallowed, and great heed is to bee 
had, that it bee not prophaned : That reipeet and honour is to 
bee yeelded to Fathers, to Mothers, and to all Superiours : That 
murther, adultery, lechery, theft, fall e witnefle, covetoufneffe of 
things belonging to another, are vices condemnable, and worthy 
to bee cenfured. We finde a great deale of good precepts and ex- 
cellent documents in the Lawes and writings of Paynims pertai- 
ning to theie points. And they all may be confirmed by natural! 
reafon. Therefore the Apoitle fpeaking of Infidels in his Epi- 
Rlc to the Romanes, Romanes 2. verfe 14^ I 5. faith, That 
they doe by nature the things contained in the Law , fic-w theworhe 
of the Law written in their heart s^and arc a Law unto themfeives. 
If they have finned againft thefe points, as undoubtedly they have 
moit horribly many wayes, as the fame Apoftle ihewcth in die firli 
Chapter of the laid Epiitle, they have by fuch hainous and mon- 
ftrous finnes fought againil their owne knowledge, and detained 
in unrighteoufneffe the truth which Gon had imprinted in their 
mindes, and whereof they were not ignorant, %omanes 1 . 1 8« 
Whereupon God thunders fearefull threats upon their unrighteous 
heads, which in all ages have beene accompanied with terrible 
thunder bolts of exemplary judgment. 

3 4 Moreoi j 

8 TbsfirfiPx jut. 

Moreover, in things concerning Gods outward and publike 
fervice, they have knowne, that all men ought to ferve God 
publikely, and that to offer facrifices unto him, is a fervice where- 
with he is well pleafed. This they knew, not onely by a natural! 
inftind, and by the voice of that inward Doctor, faying to their 
hearts, that all (innes whereof mortal! men are guilty, muft 
be expiated, "and that atonement muft be made betweene man of- 
fender, and God offended, by offerings and facrifices ; But alfo 
queftionleffe, by an acquired knowledge, come unto them fuc- 
ceflively, from thefe firil Fathers, who by Gods Ordinance 
and allowance had offered facrifices of atonement to his moft holy 
Majefty : This is the true originall and fource of the lacrifices, 
which thefe blinde and mif-led wights have alwaies offered to 
the God-head, which they in their ignorance thought worthy to be 
rT They have Iikewife knowne by natuiall and neceflary confe- 

quence; that feeing God will be ferved publikely, and by troupes 
of people, times mull be appointed for their meetings. Therefore 
they have with one accord confecrated feftivall and folemne 
daies for the publike and common exercifes of their religion : 
Infix}*' * And God hath often blamed the vices and abominations of* their facrifices and folemnities, propounding and traducing them 
»$L?o.*o in the perfence of his people, to whom hee fpoke, having re- 
Tfih\o6. gard to their inftru6Hon and correction, and not to the con- 
Hlfizl'ii*. ver/ion of the Gentiles, whom hee fnjfered to walk* in their 
i C or - IO - ownewaies, Atts 1 4. verf. 16. 
verfizo.i g ut as t j iere is nQ natllra u rea fon (hewing the leaft fparkle 

of juftice and equity, in the keeping of the feventh day of the 
weeke rather than another : So the Gentiles did not keepe, and 
are no where blamed for not keeping one day of feven, which 
is to be thought on, and considered with great attention : For if 
they knew, or were bound to know the necefTity of the ob- 
fervation of this day, if they were obliged unto it, as to a mo- 
rall thing, or as to an Ordinance of God, publi(hed by God [him- 
felfe to all men in the perfbn of zAdam, Father of us all, from 
the beginning of the world ; I aske, What can be the caufe 
that God never accufed, never reprehended them for the inob- 
feryation, or profanation of fo holy a day ? Seeing hee rebuked 



Chapter Third. 

and threatned them lb eagerly for the tranfgreffion of all other 
Commandements or the morallLaw, as may be leene in divers 
places oftheBookes of Mofes : Fxodus 2 $.verfe 24. 3 2. Exod.^q. 
verf.12. 1 3, 14,1 5,16. Levit.i %.verf.^.2q. Levit. 20. verf. 2^ 
Deut.6.verf. 14. Dettt.j. verf. 4.5. IO.25. Deut. 12. ver.2. 
3. 30. 3 1 . Of the Prophets : 1 King. 14. verf % 23. 24. 2 Chron. 
\Z' ver f' 2 « &c.Pfal.\o6.verf. 3 5 . #r. 7.12,13. 
JE/^. 1 3 . zw/. 1 1 . Efa. 1 6. w/. 6, -£/*. 47, verf. 6. &c. lerm. 
lo. verf.2. 3. Ierem.q8.verf. J. 1 3. 29. 30, 35. Tbrz8.3i.ZYr. 
I3.35.47. Ez.ech. l6.verf.^. Ezech. 20. verf.y. Ez,ech. 23. 
zvr/? 7. 8. 30, E^ech. 25. zvr/^ 3. 15. E^ech. 2%.verf.2.$. 
16, 17. 18. E^ech.^2. verf. 12. £*«■&. 35. wr/l 5.6.12. 
osfmos 1 , zrr/] 3 . 6. 9 . 1 1 . Ohad. verf. 3 . 1 o, 1 1 . CMicah 4. 
1/^/". 5. Nahum. I. verf. 14. Nabum. 2. verf. 12. T^abum. 3. 
i>*r/! 14. Habak. I • ^rA I * . 13. I 6- ELabak^ 2. z/^r/^ 5 . 6. 8. 
9. IO. 15. 18 I p. Z epb. 2.. verf. 15. Zech.p.verf. 3/5 . 
and elfe-where, and of the new Teilament, and namely in the firft 
Chapter of the Epiftle to the Romans. Agaihe , I would faine 
know, how it is come to pafle, that Gods ordinary cuftome was 
to withdraw the Ifraelites from all the vices that he had forbidden, 
by telling them, that the profane and aliene Nations had de- 
filed themfelves with all theie vices, and when thefe vices of In- 
fidells were in fome fort of fuch a quality, that they fbrted well to 
his people, would moft bitterly upbraide them with following 
the abominations of the Nations, and yet hee hath never kept 
that courfe in the- inhibitions that hee hath made fo frequently to 
the Ifraelites, againil: the breach ofthe Sabbath, hath never told 
them that the Gentiles were Sabbath-breakers, hath never warned 
them not to follow in this crime their example, which had beene 
much to the purpofe, if the Gentiles had beene obliged to keepe the 
Sabbath day. 

Surely God never tied them by any pofitiye Law to fuch 
a day, neither gave hee them any notice thereof by the inbred 
light of nature ; And it appeareth not any where, that they ever 
heard amongft them any mention of a feventh day of Sab- 
bath, but as of a Iewiih Ceremony and Ecclefiaiticall regiment, 
the rumour whereof ranne abroad, after the Law was given to 
the people of Ifrael in the wilderneffe. Hence it is, that this 



The firfi P a rt: 

ceremonies is by their Authours attributed to the lewes, as come 

from them, and particular to their Nation. Yea, many of them 

laid it in their dilh with rlowting and denfion. W hereunto fome 

doe apply thefe words of Jeremiah, in his Lamentations, Chap.i. 

verfe 7. The adverfarics of Ierufalem faw her, and did mocke at 

-j to i\ her Sabbaths : And Seneca, a wife Heathen, faid of the Iewes, 

civftat. Dei jeering at them, that by the obfervation of their Sabbath, they made 

ti(r,6<ca.n. fofo of the feventh fart of their life. 

7 they object againft this, that Philo, a learned lew, who lived 

in the times of the Apoftles, in the iecond Booke of the life of 
OPlofes, fpeaking of other Nations, which were aliens from 
the Common- wealth oilfrael, and Grangers from the Covenants 
of promife made with the Iewes, faith, with an affirmative inter- 
rogation ; who doth not honour the facred and holy day that retur- 
neth every wee ke . ? But befides that, it may be bee fpoke hyperbo- 
lically, and led away with a Iewifb affection towards the ceremo- 
nies of his owne Nation, hedefignes, at themoft, iome reverend 
opinion which the obfervation of that day, folemnized with fo 
great devotion amongft the Iewes, had purchafed amongft for- 
raine Nations, which feeing that Iewidi dilcipline and devotion 
were in a manner, forced to admire it y And not that they al- 
fo kept it commonly, as being, or holding that they were natu- 
rally obliged thereunto. It is manifeft fifcat wee mu(t give this 
interpretation to thefe words of 'Philo, by other places, where 
in the fame, yea, in ftronger termes, hee laith the like of the 
fad: obferved folemnely by die Iewes on a certaine day of the 
yeere : who, faith hee, doth not worfbip with admiration, the 
fea(t which returneth yeerely in the facred month t And in ee- 
nerall, ipeaking of all the ftatutes obferved by the lewes and 
of all the Lawes given by CMofes, hee faith, that men' of all 
other Nations almofl had them in fome veneration. Tins Mofes 
had foretold in the Booke oi^Deuteronomy, Chap. 4. verf.6 . where 
fpeaking to the people of the Statutes and ludgements which 
hee had taught them, even as the Lord his God comman- 
ded him, hee faith, Keep therefore, and doe them, for this is 
your wifedome and your underftanding in the fight of all Nati- 
ons, which fiatt heare all thefe Statutes , andjhallfay, Surely this 
great Nation alone j$ a wife and underftanding feoj>le % Thus Philo 


Chapter Third. iff 

(heweth cleerely enough ; that the Gentiles knew nothing of the 
Sabbath day, no more then of the other ordinances of <JMofcs y but 
by the relation of the lewes ; Hee attributed! nothing to the Sab- 
bath, but hee affirmed! the fame ot all other ordinances of the Law, 
audthereforenomaucan build upon his words a more univerfalJ 
obligation for the Sabbath, then for all the reft of the Iewifh cere- 
monies. For who will lay, that the rah 1 and other ceremonies which 
"jhe fpeakes of in the fame difcourle, obliged by a'naturall or pofitive 
Law other Nations, or that they were ordinarily pracfcifed among 
them ? Likewife, when he faith in his Booke, of the worksman- 
fhip of the World, that the Sabbath day is afeafi, not of one people 
only, but of all Rations, hee uttereth onely his opinion concer- 
ning the dignity and merit of that day, and not what was in effect 
practifed amongft other Nations, as hee explained* his owne 
words, adding, This day is worthy to be called a feaft of all T^ati- 
tions 7 although no Nation in the world, the Icwes excepted, hath 
everfblemnized it with a common and ordinary oblervation. And 
indeed,this learned man, writing in his Booke upon the Decalogue, 
that the fourth Commandementordaineth the feventh day, and an 
holy and pious obfervation thereof, hee appropriates that laying 
to the hires y adding, that every feventh day is holy to the Icwes 3 
and faith onely of other Nations, that fome of them obierved a 
feventh day every moneth, beginning to reckon the daies by the 
new Moone. If perhaps fome amongft thefe people reverenced 
and obferved the feventh day of the weeke in fome fort, that came 
not from a naturall inftinct. inforcing them thereuntOjnor from'any 
knowledge derived unto them by the Traditions and Inftructions 
ot their Fathers, but from imitations of the laves, fromwhofe 
practice and fa(fiions in their religious devotions, and amongft. 
the reft in the oblervation and celebration of the Sabbath, queftion- 
leffe many particularities were introduced amongft the Gentiles, 
in the celebration of their feafts and folemnkies. As fome a- 
mong thera, taking example from the Icwes, circumcifcd their 

This is the meaning of Iofephus, inhisfecondBookeagainft 
^Appion, when hee faith, that other Nations had zeale and 
emulation for the piety and religion of the Iewes, and forth with 
pledged! the cuftome of the feventh day, as which was come 


12 The fir ft Pait] 

to them-ail: —Of which paflage, thofe that alledged it, cannot take 
an argument for the moralitie and perpetuitie of the Sabbath day, 
more then for the other ceremonies of the levies admitted and al- 
io wed of all, which the fame people and Nations imitated , and 
whereof Iofephus fpeaketh in the fame place. For hee mentionech 
with the feventh day the fafts,lights, prohibition of certaine meats, 
which hee faith alfo to have beene obf erved by them, not for any 
reafon and naturall obligation that they law in theft things, or in : 
the Sabbath, more than in the reft, but through a facility and incli- 
nation of mans lpirit to imitate the but ward falhions of devotion 
which are pra6tifed by others. 

Thefe paffages otPhilo, o£ Iofephus, and others, gathered out 
of other authors, fewcs, Pagans, Chriftians, which make mention 
of a common knowledge of the leventh day of Sabbath among the 
Gentiles , and alfo of fome kmde of obfeivation thereof among!! 
fome of them, are of no ufe : For all thefe authors have writ- 
ten long, yea, fome thoufand yeeres and more, after the eftablilh- 
ment of the Iewifh government and religion. At which time the 
Ordinance that God had given to the lewes, about the Sabbath, 
might have beene knowne of all Nations, and imitated of thofe 
who thought fit fo to doe. Were not the ten Tribes tranfpor- 
ted out of their native foile, and difperfed among the Medes, 
Perfes, and other Nations? Had notthe Iewes beene captives in 
Babylon threefcore and ten yeeres, and fent home by Cyrus , afore 
any man amongft the Q 'entiles, fet his hand to a penne to write 
Hiftories ? Were not the Iewes fpred over the whole Roman 
Empire before Christ came into the World ? What 
wonder then, if their rites and ceremonies were knowne every 
where, yea, and followed by thofe of the Cj entiles that became 
Profelytes, fuch as was the Ethiopian Evnuch in his owne 
Countrey? A£ls%.verf.2j. The "Roman Centurion Cornelius 
in Cefaria, zAtts jo. verfe 2. Another Centurion in Caper- 
naum, Luke 7 .verfe 4, 5. and more, during the Empire of the 
Romans, and may be, before it alfo. What if whole Nations 
had imbraced all the Iewith ceremonies, or a part of them, or 
the Sabbath onely, and a thoufand Writers lnould give tefti- 
mony thereunto, can wee out of that cloud of Heathen, 
Iewith, or Chriftian witneffes, make a neceflary inference, that 


Chapter Third 

the obfervation of a feventh day of Sabbath,is a point of the naturall 
and morall law, or that it had fway as ibone as the world began 2 
Which is the maine point in this queltion to be thorowly lifted 
out, and cleerely proved. As for the paflages of a few hea- 
theniih Poets, Linns , Homer e, He fiode, which fpeake of the fe- 
venth day, as of a holy day, that all things were made in, ex- 
ceptions may be taken againtt them, becaufe either they are not to 
be found in thofe authors, upon whom they are fathered, and 
therefore they are juftly fufpec-fced to be a Cuckoes egges, or are 
mif-taken, and wrefted into a contrary meaning, which is moll 
cleere in the paifage of Hefiode y who lpeaketh not of a feventh 
day of the weeke, but of a feventh day of the moneth, confe- 
crated to the remembrance of Apollo's birch, and whole holi- 
nefle was not thought by him, nor others, to have a more an- 
cient beginning. 1 lay further, that thefe Writers lived many 
hundred yeeres after the Law was given by zJWofej to the 
fewes, that ibme kowledge of the points of the laid Law, and by 
it of the^keepingof the feventh day might have come unto them, 
but under a cloud lb thicke and darke, that they fpoke of it, 
as all the Poets have done of the Floud, laying, that on the 
feventh day all things were made, whereas on it nothing was 
made. Some of thofe which lay hold on fuch paflages, feeing 
this, acknowledge freely, that they are not llrong enough toin- 
rorce men to beleeve, that from the beginning, and in all times, 
the Gentiles celebrated the feventh day, and made of it a day 
of reft. 

Indeed, if wee could rinde that the Gentiles 10 
monly, and regularly obferved from time to time a feventh 
day, though not the Tame feventh, to wit, the laft of feven that 
God relied in, and hallowed, a more probable inference might 
be made of that continuall practice, that the obfervation of a 
feventh day, is of the Law of nature, or at leait, that God 
from the beginning injoyned it to all mankinde, and that io 
it paffed by tradition to the Gentiles , yet not without recei- 
ving fome alteration and corruption by proceffe of time, and 
by the trechery of men. But no fuch thing is to be found, no- 
thing can be gathered out of the ancient Writers, laving this 
onely, that the Gentiles have kept holy 'and folemne dates, yet 


i4 The firjl Part. 

with great diver litie,which fits not the turne of the maintainers of 
the Sabbath, but availeth onely to prove, that the hallowing of 
fome daies to theGod-headforhisiblemne fervice, is a point of 
the law of nature ; further it goeth not, and is no mariner of 
way fteading to prove the necelTity of the confecration of a par- 
ticular day amonglt a l'etled number, rather then of another day, 
and far re leffe of a feventh day for Gods fervice. 

ii I repeat what I have laid before in part, that if the keeping of 

a feventh day had beenea point of nacurall morality, and if God 
had commanded it from the beginning to Adam, Father of all 
mankinde, to be kept by him, and by all his off-lpring after him, 
all the Gentiles in all times mould have knowne and pra6tifed it, 
either by naturall inliin6t, or by Tradition, as they had the kno w- 
ledge of all other morall duties, and in lbme meaiure pra6lifed 
them. Of if they had utterly forgotten that day, God had re- 
buked them for this omiflion and inobfervation, as he reprehended 
them moil iharply for the tranfgreflion of all the reft of moral! 
Commandements. As indeed they had beene forfuchanomiflfon 
and commiflion blame worthy, chiefly after they were informed 
by thcrenued institution of this day among the lewes, that God 
had ordained it from the beginning of the world, to be kept by all 
men, they (hould not have found any pretence to excufe the igno- 
re n:e of their duty, whereby they were bound to keepe holy that 
day, if, as it is pretended, the fourth Commandement of the Law 
implyed anuniverfall observation of that dutie amongft all people 
and Nations of the world. For if they beleeved not, that the 
Commandement did belong to them, their unbeliefe could not 
be unto them a caufe of excufe , and make them blamelefTe : 
Nay, they were fo much the more worchyofrepreheniion, that 
their blindnefle was voluntary : And in fuch a cafe God had 
not^beene filent. 

i % Some of thofe that acknowledge the Ordinance of the Sabbath 

to be a pofitive comandement,unknowne by nature,and depending 
wholly of inftitution, yet as ancient as the creation of our firft Pa- 
rents, reply, that God did not checke the Gentiles for the inobfer- 
vation of the Sabbath, becaufe hee had matters worthy of repre- 
hension of farre greater confluence then this was^amely hainous 
crimes againft the Law of nature common to them all,wl\jch made 


Chapter Third. 

him to conceale this under the cloak e or' filence, as being onely an 
omnTion of a pofitive Law forgotten by them, and of Farre letter 
confequence then thefe monftrous and ougly finnes : That no man 
can infer of this filence,that the Ordinance of the Sabbath bath not 
beene, and was not obligatory from the beginning, feeing we finde 
fome crimes committed even againft. the Law of nature, which 
God hath not in any part of holy Scripture cenfured in the Gen- 
tiles. As for example, Poly gamy y or having of moe than one wife 
at once. And yet no Chriitian will inferre thence, that the man- 
age of two peribns only to be one rlefb, hath not beene eitablilhed 
by God rlom the beginning, to be practifed of all men. 

This reply is of fmail weight. For although the forgetting x ? 
and inobfervation of the Sabbath be a crime lefler, than are many 
which are committed againft: the Law of nature, and that might 
have beene a reafon to God to cenllire it more feldome, and not fo 
eagerly in the Cjentiles, as he did in his ovvne people, yet in all like- 
nefle of truth, it could not bee a reafon to his wildome and good- 
neiTe, why he fliould not reprove it at alJ r but pafle it under perpetu- 
all filence,. whiles he rebuked in diverle places moil carefully their 
other crimes, feeing that when he made reflexion upon the lev? es, 
although the inobiervation of the Sabbath,confidered in it fclfe, was 
in them alfo a crime of leffer moment,then others whereby they vi- 
olated the morali Law, nevertheleffe hee hath mod frequently and 
iharpely imputed it unto them. Jf the renewing of the Sabbath to 
them, as is pretended, was afterwards to God a iufficient ground 
and juft reaion, to reprove them grievoully, both for the oblivion, 
and for the contempt thereof when now and then they tranfgrcf- 
fed in the one or in the other, fuppofingthefirftinititutionof the 
Sabbath to have beene made for all men, and given to all from the 
beginning of die world, why was it not alfo a jutt cauie to chide 
the Gentiles, if not fo eagerly asthelewes, yet in ibme fort, for 
tranfgreiTing it, namely when G o d let himlelfepurpofely to con- 
demne their faults, and i o much the more, that the oblivion of it 
could not in any fort bee a colourable excufe to helpe th ?m. More- 
ever the neglecting of fuch a day continually, by Jinneof omiffidn, ' 
for want of obfervation, and not only the letting at naughr, but al- 
fo die profaning of that day, which God had ordainedto be holy,' 
and to be ufed in ail nations with great holinefle,for fo notabIe,and 


\6 the firft? Air. 

fo worthy an end, as is the commemoration of that great worke of 
the Creation common to all men, and f o falling into the molt filthy 
finne of commijfion, for polluting the faid day by doing all kind of 
workes and actions contrary to the fan&ification thereof, and thus 
heaping tranfgreiTion upon tranfgreffion, was not a crime of fb lit- 
tle importance, that it can make any man beleeve, that God would 
have exempted it rrom all kind of cenf lire in the Gentiles ^ when he 
checked their other (innes,feeing he blamed it fo extreamely in the 
Iewcs, and made the reproofes of that finne to found fo a loud in 
their eares. 
j 5 The inftance before urged, that God found not fault with the 

Polygamic or the Gentiles ^ although it was againft the inftitution 
of God in the beginning, and alfo againit the Law of nature (as is 
faid, but not granted,) is found to be falfe : For in the eighteenth 
Chapter of Leviticus, where God fpeaketh to the Iewes, forbids 
all unlawfull and impure cohabitations, amongft many others in 
the 1 8. Verfe, he forbids them to take & Wife and her Sifter, or to 
her Sifter, that is, to take another Wife with the firft, to vexe the 
firft by conjunction with the other, in the firfl wives life time. Por 
this is the (ignification of the Hebrew Phra»fe, as wee may fee by 
diverfe examples, Genefis 26. verfe 31, Exodus 25. verfe 20. 
Sxodus 26. verfe 3.27. Moreover, GOD addeth in the fame 
Chapter of Leviticus ver. 24. 27, 30. that in this filthy crime, as 
in all others that are there named, the nations had defiled them- 
fi/ves y for which the land had vomited them out. 


Chapter Fourth. \? 

Chapter Fourth. 

1. The yatrUrkes from the Creation till the Law, knew not the 

obfervation of a Seventh day in the weeke. 

2. The p ub like fervice of God began in the time of Enos, and 

wot, in all likenejfe of truth, folemnined every day of the 

3. From Noah till the Law, the families of the Vatriarkes fer- 

ved Cjod privately, and kept not the Seventh day. 

4. Confirmation of this truth by Scriptures, and by thee onfent of 

tsfncient and (Jfrlodernc Divines. 
j . ssfn/wer to the fir ft reply, the c Patriarkesfafled,and their f aft s 
are not written, 

6. tsfnfwcr to the fecond reply : The Vatriarkes are not reproved 
for Polygamie, no more than for the inobfervation of the Sab* 

7. Anfwer to the third reply, taken from a pretended par itie of 

reafon betweene the making of one man and one woman to be one 
flefb, and Gods reft on the Seventh day. 

8. Anfwer to the fourth reply, that no mention is made of the Sab* 

bath day in the booke of fudges, and fome others written after 
the Law was given in Horeb, 

9. Cenclufton of the for ef aid Reafon s taken from the (j entiles and 

the Vatriarkes. 

IF the keeping "of one Seventh day of reft had beene a moral 1 
Commandement, and if G o d had given it to Adam to bee 
fan&ified by him and hi* lerity, at lean 1 che Patriarkes and 
holy Father?, amongft whom remained the exercife of true Religi- 
on had knowue that day, and hallowed it by the ordinary duties of 
gpdlinefl'e, as they knew and obferved in the whole courfe of their 
life all other morallCommandements. Wee rlnde in their lives 
written by CMofes many proofes and examples of the Religious 

C worfhip 

1. Com* 

i« The firji? art. 

worfhip which they yeelded to Jehovah alone, as to the only true 
only perfect, only Almighty and all fufficient God, walking in fin- 
centy and integrity before his face, genefis 5 , ver. 22. Genefis 6. 

1. Com. vert 9t Genef ij,ver. 1 . Of their hatred againft Idols, which 
were to them things fo abominable, that they buryed them under 
the ground, as not only unworthy, but alfb ougly to be feene, and 
infettious to be touched, Gen, 3 5 . ^.2.4. Of their religious care 
to hallow the Name of God, by calling upon his holy Name, 
Genefis 1 2 . ver. 8 . by vowing vowes to his Divine Majeily, Gen, 
^8. ver. 8. by taking holily and religioully in their mouthes his 
glorious and fearerull Name in the neceffary oathes that they made 

jr. Com. before him, Gen. 2 1 . ver. 24. 3 1 . Gen. 3 1 . ver. 35. Of the aw- 
ful I obfsrvance and obedience wherewith they honoured Fathers, 
Mothers, Mailers, and all fuperiors, Gen.9. ver. 2 3 . gen. 27. ver. 
13, 14. Gen. 28. ver. 5, gen. 42. ver. 6. Gen. 4.7, ver. 12. 
Of the abomination and deteftation that was in their inward parts 
againft murther, Genefis ^.ver.% ,6. whoredome, adultery, in- 
Com c ^ Gen '14- ver -l l > <^en.i%.ver. 24. gen.39.ver. lo.Gen. 

6. Con. 4P ver * 4' Theft, Gen. 31. ver. 32 37. Gen. 4^. ver. 8.9. 

7. Com. Leafings and ralfe witnefie, Genefis 20.ver.12. Gen, 42. ver. 
8 com* 1 1. and coniequently luft, which is the fruitrull mother of all 
$. Com. thoievices,, ver. 22,23. Gen.3g.ver, 9. 10. Butwee 

find no where that they kept holy a Seventh day, for Gods outward 
fervice, according to the fourth Commandement of the Law given 
afterwards in Mount Sina. This only doe we find, that they prafti- 
fed that fervice, builded Altars, offered facrifices to the Lord indif- 
ferently inalldayes, andatallhoures,astheyhadoccafion. Nei- 
ther is it any where noted in holy Scripture, that they had any fet 
day, farre leffe a Seventh day prefixed unto them for their exerciies, 
which were never particularly tycd to a Seventh, day with prefe- 
rence to other dayes of the weeke. Yea considering that the con- 
iecration of a certaine day for Gods fervke, whatsoever itbe,is not 
properly neceffary, but when many may troope together, and make 
up a body of a Church to iolemnize that fervice pub! ikely, with 
great afftmblies of people, it may be juftly queitioned, if when the 
Patriarkes were alone, when they were with their little families, 
might with them ferve God every day eafily and with great aflidui- 
ty, being, as they were, difpofed to all exercifes of godlinefle, and 


1®. Com. 

Chapter fourth. ip 

not being mcombred with the many and great affaires which en- 
fhare thofe tliat give themfelves too much to worldly bufineffes, 
whether at all they kept any ordinary day more prrticularly then 
other dayes, if they ferved not God alike every day without distin- 
ction of dayes, unknowne at that time, and more particularly, if 
they erected not Altars, and offered facrifices on them, as God gave 
them fome particular occafions, they not having aconflantrule 
given unto them for the time and place of thefe devotions. 

When it is laid in the fourth of Gene/is verfe 2 6. that in the 2 
time of £nos y men began to call upon the Name of the Lord, al- 
though this paiTage may fuffer diverie interpretations, yet, it is like- 
ly, and it is themoft current interpretation, that itbetokeneth, that 
Enos and the remnant of the faithfull aflbciated with him, being 
growen to a competent multitude, withdrew themfelves from the 
wicked and worldy brood of Cain, and began to inftitute among 
themfelves a more iolemne fervice then had beene in former times, 
and for the celebration of that fervice ordained of free choice let 
times and places ; For which caufc the Scripture faith, that they be» 
gan to call upon the Name of the Lord, to wit, publikely and in a 
numerous aflemblie, which had not beene pra&iied before. If this 
be the true fence of thefe words, yet it (hall not follow by any ne- 
cefTary argument or realbn,that they eftablitned for that publike fer- 
vice a particular day returning luccelTively after a certaine number 
of dayes, feeing it is as probable, that this catting upon the Name of 
the Lord which they began in thofe dayes, was indifferently every 
dayes exercife, in each of which they came together to call upon 
God, and to ferve him in the time and place that they had appoin- 
ted, their number not being fo great, nor their neceilaiy lmploy- 
ments about the things of this lire fo many, but that they might fet 
a part fome houres every day for this holy bufineffe. Nay granting 
that they appointed a certaine day out of a greater number, to re- 
maine hrme and unmoveable, what reafon can any man produce, 
why it ought to be the Seventh day of the weeke ? Was it becaufe 
God relied on that day * But how could they guelTe that this was a 
reafon obliging them to thelancfrricationof that day, feeing it is 
not a reafon carrying with it any naturall evidence of obligation, 
and is no reafon at all, but by the free will and appointment of 
God? W ill they lay, that from the creation of the world God 

<:,2 blefled 

io Thefirfi Part. 

Melted and hallowed that day to men? But this is the point iii 
question. Or that Snos and his fellowes asked counfell at the 
mouth of the Lord, to learne of him on what day they mould meet 
to yeeld unto his Majefty the publike fervice which they had infti- 
tuted, and that God ordained unto them the Seventh day of the 
weeke? This is a conceit taken at randome, without any certaine 
ground. They know well enough already what kinde of fervice 
they ought to yeeld to God, and in what Religious actions it con- 
fined: For God from the beginning had acquainted his Church 
with it, and their Fathers had trained them in the knowledge and 
praclife thereof, neither was it needrull that they lhould aske advife 
of the Lord concerning this duty. Therefore it was not neceffary, 
nay it was rather unfeemely, that they mould aske him what was 
the time of the ordinary and publike pra&ife of that fervice, as if 
they had not beene bound to judge, that having no great lets to in- 
terrupt their devotion, they ought to appoint a fit time every day for 
io holy and neceffary a duty : Or, atleaft, if they alloted any day 
of relt, the more frequent they iliould make it, lb much the bee- 
per inould they performe their duty, and be io much the more ac- 
ceptable to God. And in cafe God had named unto them fuch a 
day, there is no probablenefle that he ordained one of feven, as he 
did afterwards to the people of Ifrael. For they were but a fmall 
number of people, and might eafily keepe moe dayes in the weeke 
than one, without any hinderance to their worldly affaires. But 
the ifraelites being growen to a great and populous common- 
wealth, God afligned unto them the Seventh day of the weeke, as 
a particular point of that ecclefiafli call government, whereof hee 
prefcribed unto them all the particularities. Therefore the confe- 
quence from the one to the other is manifeffly of no value. But 
upon that which is faid, that in Enos his time men began to call up- 
on the Name of the Lord, that is, to ordaine a publike fervice, and 
immoveable times for it, I doe inferre with great probability, that 
before that time there was none fuch., and therefore no Seventh day 
was kept. For if it had beene obferved, how could it be laid, that 
in Snos his time men began to call upon the Name of the Lord . ? 

This good courfe begun in the dayes of Enos continued undoub- 
tedly afterwards, as long as the malice of men could fuffer it. For 
their wickedneffe was great, and the corruption had crept from 


Chapter Second. 21 

among the fonnes of men among the Sonne s of Cjod in inch man- 
ner, that ic drew upon the face of the earth an univerfall floud of 
waters, which deitroyed all men then living, Noah and his fami- 
lies confifting of eight perlbns only excepted. After the floud, 
there is little or no mention made of any exercife of the true Re- 
ligion, laving in the dayes of Abraham, Ifaac, and Jacob, and in 
their families. Them God had chofen and picked out from the relt 
of the world, with them GWmade his covenant, they were religi- 
ous and oblequious iervants of Almighty God; but their families 
being fmall, Gods fervice might with great facility be pra6tifed in 
them every day, and there was no necelfity of letting a part an or- 
dinary day for the gathering together of their children and fer- 
vants, which ordinarily were never fo farre feparated,but that they 
might come together once or twice a day to doe homage to the 
Lord their God. Therefore there is no probableneiTe that there was 
among them a particular keeping of fuch a day. At leaft we read 
not any fuch thing, till the time that Abrahams porlenty being 
much increafed and multiplyed in the land of z^Egjft, GOD 
brought them out of that land, gathered them together in the wil- 
dernelle, and afterwards in the land of Canaan, made choile of 
them amongfl: all the nations of the world to be his people, gave 
them his ftatutes, prefcribed unto them all the particularities of his 
publike fervice, and ordained the obfervation of the Seventh day 
of the weeke for the lblemne pra6tiie thereof. This ordinance 
became then neceflary, becauie Cj D S Church was become a 
great people. 

Verily, it is not likely, that if the Patriarkes had kept unmove- 
ably a llinted day, and namely the Seventh day of the weeke, as a 
divine Ordinance, that the holy Hiltory would have beene lilent, 
and made no mention of it. It relateth unto us carefully things of far 
lelTer moment, it hath fet downe their lives,hath lpecined the gene- 
rail points of the fervice which they yeelded to God, by prayer, by 
building of Altars, by offering of Sacrifices upon them. But it raa- 
keth no mention, neither generall, nor particular of any day hal- 
lowed by them for the exercife of thefe their devotions, which un- 
doubtedly they would have appropriated to that day : And fo there 
was a fit occafion to fpcake of the day, in {peaking of the fervice, if 
there had beene any fuch day confecrated by them. Wherefore the 

C J particular 

22 The firft Part. 

particular times kept .by them ordinarily, or extraordinarily in the 
practife of Gods iervice, depended on their wildome and will, 
which being carryed with moil earned affection togodlinefTe, and 
to the performing of all duties belonging to Gods iervice, there is 
no queltion to bee made, but that theyimployedagooddealeof 
time every day to the practife of all exercifes or religion, and upon 
ipeciall occalions of new and extraordinary bleiTings , increafed 
their devotion, and gave unto it proportionally a longer meafure of 
time. All the iervice wherewith they honoured the Lord their 
God coniiited undoubtedly in prayers and in facrifices, whereof 
mention is made in their lives regiitred in the Scripture,but it is not 
likely that they honoured a Seventh day of Sabbath, becaufe it is no 
where written. 

Alio the Ancient Fathers, for the moft part, fome Rabbins of 

* the Iewes, many recent and orthodoxe Divines, eny it directly : 
Amonglt thofe that affirm e it, the moil learned and renowned dare 
not avouch t it, but as a thing uncertaine and probable only. And 
amongft thole that molt confidently (land unto it, Some are con- 
strained to call in queltion, if the Patnarkes kept it, after the man- 
ner which was afterwards prefcribed to the lewes, to wit, with a 
itri£t obligation of an exact ceflation from all workes, as from 
kindling of fire, Sec. Exod. 35 .ver .3 . All thclc thought it a thing 
uniut ble to the condition of the Patriarkes, that they mould have 
been loaden with (0 many fcruples and difficulties. Nevertheleffe it 
is moft probable, that if God had charged them with the keeping of 
the Sabbath day, he would alio have tyed them to this intermifhon 
of workes, in confideration whereof it was called the Sabbath, it 
represented and called to remembrance Gods reiting from all his 
workes, and was a type of the ipirituall, eternal!, and glorious reft 
of the faithful! in the kingoome of heaven, which was the princi- 
pal! end of the institution thereof. I might ituffe the paper with the 
teftimonies of all the foreiaid Anthors, if I had not ref olved to dif- 
pute by arguments taken out of holy Scripture, and from reafon, 
and not by authorities of men. 

<$ Divers Replies are made againft this argument, to impaire the 

itregth^&debace the worth therof,when I iay,it is not written that 
the Patriarchs oblerved the Sabbath, and therefore they kept it note 
Ami firfl) they lbppofe that they celebrated divers fafts, whereof no 


Chapter fourth. 

mention is made in the Booke of holy Scripture, which is indeed a 
meere iuppofaion,if fafting be taken properly for daies of abftinence 
from all kind of meat,through devotion,and for religious ends. For 
where is that written 2 If it b* uoc written, as it is not, why may I 
not miftruft,gain-fay,and deny it,and pray the authors ofthis reply, 
to defend their caufe, not with forcelefle and deniable iuppofitions, 
but with powerfull and undeniable realbns from Scripture,or from 
Nature. Now, fuppofing their fuppofition to be as true, as I fup- 
pole it to' be falie, doe they not know that fafting is not a part of 
Gods fervice,that God hath not beene earneft about it ; that by the 
Law ofOlfofes, which exacted lo many kindes of ierviceable de- 
votions,he commanded no ordinary and ftinted faft,faving a yeere- 
]y one, for a typicall reaibn, on the feaft of atonement, Levit. 1 6, 
verfe 29. 50. 3 r. and Levit, i^.verf. 27. 29 ? that hepreicribed 
not any before the Law, and hath not injoyne.1 any to Chriftian* 
under the Gofpell I Therefore God having left the indiclion and 
obiervation offuch fafts free, as the Patriarchs mould thinke fit, al- 
though now and then they had humbled themfelves before God 
with extraordinary fafting, It is no marvell that no mention is 
made thereof in the Hiftory of their religious exercifes, becaufe it 
was not one of them, but, at the moft, a certaine helpe unto them, 
or an accidental! dependancy on them. The lame mult be faid of all 
other doings of the Patriarches, which either did not belong to 
Gods fervice,or were not of great importance. For it was not need- 
full that the Scripture mould telljis all things done by them in their 
imployments about the affaires ofthis prelent life. This cannot be 
faid of the obfervation of the Sabbath day : For feeing it is pre- 
tended to be mora! 1, that God from the beginning of the world or- 
dained it to Adam, and to all his progeny,that it hath alwaies been 
necefl'ary for his fervice, undoubtedly it had beene mentioned in the 
Hiftory of the Patriarchs,if they had praclifed it. But feeing it is not 
fo much as once named, this perpetuall iilenee iheweth;in all likeli- 
kood,that they never*pra6tifed it, that therefore all that is pretended 
to the contrary is untrue . This, as I have laid, the moil part of the 
ancient,and many of our modern Divine confirme by their confent. 
Secondly, fome doe make another reply, laying, that albeit the 
Patnarches had not kept the Sabbath day, nothing can be thence 
concluded, faving an oblivion and negligence of that day, which 

C 4 ' mould 

24 Tbefirfi Part. 

fhould not call in queftion the firft inftitution and obfervation 
therof,no more then Po/ygamie,which is the having at once of moe 
wives then one, pradfcifed in their time, not onely by Infidelsjbutby 
them alio, can juftirie, that the holy Law of marriage betweene two 
peribns onely, was not eftablifhed from the beginning. 

To this I anfwer, that there is no even match betweene theie 
two. For the Scripture teacheth us cleerely in die Hiftory of the 
creation , that in the beginning God formed but one man, and one 
woman, which he took from man,and eftablilhcd marriage between 
them two onely, that they might be twaine in one rlelh, and no 
more, and that a^dam had a perfect and cleere knowledge of this 
truth, Genef 2 . verf 2 2, 2 3 , 24. likewife in other places of the 
Ancient Teftament 3 CJ%/<*<\2.^?*/'.i 5; and of the New Tene- 
ment, (JWatth. 1 p. verf. 4, 5 . Cfrlark* 10. verf. 7,8. Epbef 5 . 
verf 1 1 . the unfeparable union of two peribnsin wedlocke is con* 
firmed by the institution of marriage in the beginning. Moreover, 
this inftitution is grounded on juftice and honefty, knowne of Pa- 
gans, which had no light given them by inftru&ion from the 
Word of God. All the holy Fathers that were before the rlood,ob- 
ierved it faithfully. The firft that violated it was Lamech^z man of 
thepofterityo; wicked Cain^ o: whom it is recorded, as a thing 
extraordinary and new, that he tooke unto him two wives, Genefq, 
verf 19. Wherefore, if after the flood fome practifed/>0^z;w;>, 
no man can thence make afound inference, that by Gods inftitu- 
tion it was lb from the beginning, feeing the contrary is evident 
and undeniable : And that abufe of marriage by plurality of wives 
among the Patriarchss, muft be imputed to fome other reafons. 
What if among the ffae/ites, many Humbled at the fame ft one? 
Who will inferre thence, that God had not forewarned them to 
take heed to their waies,forebidding them to multiply their wives, 
by an exprefle Law, which may be feene, Levit. 1 8. verf 1 8. and 
( Z)eut,\ 7. verf 1 7 / But feeing wee can no where finde, that be- 
fore the Law was given by Mofis y the Patriarches kept the 1 eventh 
day of reft, we have good reafon to make a quefhon,if that day was 
intiituted from the beginning of the world : For the inftitution 
thereofappearethnotcjfeeiely intheHiitone of the creation, it is 
not in any part of the Bible referred to that firft time, neither is it 
grounded on any naturall or mcrall righteoufnefle, as (lull be feene 
largely hereafter, This, 

Chapter fourth. 2 j 

1 .I.. ■ - . — ^ — , K 

This is a futficient anfwer to a third reply y which ibme would 
tame take from purity of reafbn, Saying, that as in the beginning 
God made but one man, and one woman, and matched them toge- 
ther to be one body, and to beget a lawfull and holy posterity. Afo/. 
2.verf. 15, And as MaUchy gathereth thence a perpetuail rule, 
even ib from Gods reding on the feventh day wee ought to gather 
a perpetuail rule ot the ianctification of that day. "For, as it is mani- 
felt by that which hath been faid, there is a great difpanty betweene 
thefe two, coiidering that m the rirll, which is the union of two 
peribns in wedlocke, there is a foundation of naturall hone ft y and 
righteoufnefYe,whereof the pra& ife and confirmation hath beene al- 
waiesfince the beginning of the world, both in the old and new 
Teilament. But in the l'econd, which concerneth Gods reft on the 
feventh day, and his hallowing of that day, rather than of any o- 
ther, there is no naturall nghteouineile, and therefore no neceilky 
obliging all men from the beginning to the end or the World. As 
alfo no hallowing, nopracfifingof it is to be {cent in the old Tefta- 
ment before the Law was given by Mofes 3 and fane lefle is any con- 
firmation of it to be found in the new Teftament. 

The fourth and lait reply is, that after the Law given by Mo- 8 
fes 3 no mention is made in the Booke of Iudgcs, nor m fome other 
hiftoricall Bookes of the old Teftament, of the obiervation of the 
Sabbath, and yet from this no inference can be made, that the Sab- 
bath was not obferved in thofe daies ; in like manner none (hould 
inferre,that it was not kept in the daies of the Patriarches, becaufe, 
forfooth, there is no record in their hilrory, that they hallowed it.. 
This reply is fo cleane from the matter, that no reckoning is to be 
made of it. Verily the firit conlufion were too bad, becaule the m- 
ititution of the Sabbath was made in a moft exprefle manner before 
the daies Ipecified in the forefaid Bookes,to continue thorow all the 
ages of the Common- wealth o£/Jrae/ t And no doubt is to be made, 
but that it was kept m all thofe daies, although there was no ojca- 
fion offered to relate fcftnuch in the forefaid Bookes. It fufficeth, 
that it is often mentioned in other Bookes,which ibew the continu- 
all practice thereof under the Law, and the Ifraclites are in them 
gnevoully ceniured, as guilty of a molt hainous crime, when they 
obferved it not. But thefecond conclufion is moft reafonable : For 
if the Sabbath had beene obkrved about two thoufand yeeres by 


2 5 Tlie firjl Part. 

the Patriarchies, before the Law was given, aud if it was in all that 
time a part of Gods fervice, is it not a thing uncoth, and farre from 
all likeiihood,thac no notice is given us,neither in the ftory of thofe 
times, nor in any other part of Scripture, that the Sabbath was then 
commanded, and religiouily obferved ? Namely, feeing the Church 
was at that time in a particular eftate, and was ruled by an oecono- 
my, farre different from the government under the Law, of which 
eftate and oeconomy, there was a juft caufe why the whole fervice 
ihould be notified unto us ; and namely, this part thereof, which is 
pretended to be lb neceiTary. 

Now this is worthy to be marked, putting the cafe that afluredly 
neither the Gentiles ,nor the Patriarches have obferved a feventh day 
of Sabbath, before the Law was given by Mofes to the Iewe s y that 
the two reafons before ailed ged, are of great force tojullifle, that 
the keeping of that day, is neither of the Law of nature, nor of di- 
vine inititution by apofitive Law given to Adam, and to his pofte- 
rity from the beginning of the World . But although it could be 
fhewed, that either the Patriarches or the Cj entiles obferved that day 
from the beginning,no more can be gathered of thefe premifes with 
areafonable inference, favingthat God had inftituted and com- 
manded the feventh day before the Law was given by Mofes. But 
it (houldbea moft unrea(bnable conclusion to gather from thence, 
that the keeping holy o r the feventh day, is a point of the natural! 
and morall Law, which, as I have laid, hath in it a naturall, un- 
changeable, and univerfall juftice, whereas politive Lawes are of 
things indifferent, which have no juftice but in the will of the Law- 
giver, and ftand or fall at his plealure. 

C H A P T E It fifth. 

Reason 5.* 

1 If God had commanded the feventh day from the beginning, or if 

the obfervation thereof were a morall 'duty ,Cjod had enjoy ne^ all 
Adams pofierity to keep it. 

2 This was impojfible, by reafon of the divers fttuation of the earth. 

S As 

Chapter fifth. 27 

3 As alfo becaufe of the impojf/bility that is in the moftpart of men 

to keepe fuch a commandement, 

4 Therefore God pave it to the Iewes onely, and hath not bound the 

Catholikj Church to any regular andfct day. 

IF the obfeivation of one day in every weeke, or of a feventh 
day were a thing morall, and if particularly God had ordained 
to Adam the obfervation of the laft day of feven, which hee 

refted on, and which afterwards hee prefcribed to the Ifaelites 
by the Law, undoubtedly hee had thereby intended to binde all A- 
dams poilerity to the obfervation of one day of feven,yea, to the hil 
day of feven, which he had preicnbed to their rlrn 1 Father,at leail till 
he himfelfe had changed it into another day of feven, as is pretended 
he did by our Lord Ieius Chrjft, . And indeed the common tenet of 
thole which hold the morality of the Sabbath day, is, chat the keep- 
ing, not onely of a feventh day, but alio of the laii of (even obliged 
sdi men till the comming of Chriit. 

But this was, is, and ever lhall be impofllble. For ay^dams po- 
fterky, after it was multiplied , extended it lelfe abroad very 
largely, thoro w all the quarters of the earth, the diverfe (ituation 
whereof, m regard of tta courfe of the Sunne,diverfifieth the daies 
extremely,the Sunne rifing according to the diverlity of places with 
much difference, fooner or later. It is night in fome parts, when it 
is day in others. Yea, there are lome Regions, where the Sunne 
goeth not under the Horizon for the fpace of a whole month,others 
where it letteth not in tiie lpace of two, three, foure, five, lixe 
moneths together, which all make but one continuall day. And 
thereafter they have as many moneths of night, the Sunne never 
comming nigh them in all that time. Co.ilidering this great and 
wellknovvne variety ; I aske, how it was pofTible to all men thus 
diiperfed under iomany and divers elevations, to keepe this fe- 
venth day wherein God relied from all his works ? And how thole 
to whom many moneths make but one day, and as many but one 
night, yea, to whom the whole yeere is but one day, and one -night, 
could keepe dillinctly and regularly but one day of feven ? Was 
it neceffary'that thefe men, after the revolution of fix of their daies, 
and of as many nights, which came to many, not onely moneths, 
but alfo yeeres, lliould obferve the feventh folio wing,that is,who!c 


28 The firfiP a rt. 

moneths, whole halfe yeeres, or a whole yeere for one Sabbath on- 
ly ? Or thefe only have they beene freed from the obfervation of a 
fixed day for Gods fer vice, and left to their owne libertie to take 
fuch order about that matter as they mould thinke good ? Who 
ieeth not in this a manifeft abfurditie? Doth it not remaine al« 
waies ? Is not the Situation of the earth, which is the fame that it 
was from the beginning, as great an impediment under tie new 
Teitament to the univeriall keeping of a feventhday in all places, 
and namely, of that particular feventh, wherein Chrift role from 
death unto life, which is the firll of the feven daies of the weeke, 
as it was under the old Teitament, to an univerfall obfervation of a 
particular feventh in thofe times ,to wit,of the laft of the weeke ? 

Whatfoever is morall is univerfall, obligeth equally all men, 
and may be kept of all. Likewife all commandements which Gods 
purpofe is to give to all men, are luch that they may be kept of all. 
How then is a thing called morall, the keeping whereof the order 
of nature hath made impoflible to many men ; luch as is the regular 
keeping of a fet day ? And how is it faid, that the Commandement 
enjoyning the keeping of a particular feventh day, whether the lall 
or the fail of feven, was oh Gods part an univerfall commande- 
ment, obliging all men, feeing it is farre more impoflible to a great 
number of men to keepe it, becaufe they dwell in more remote 
climats then we doe ? 

Therefore it is more conformable to reafon to fay, that the 
Commandement which under the Old Teftament ordained the 
keeping of a Seventh day, obliged the people of Jfrael only, which 
was the onely people of G o d, was (hut up within the narrow 
bounds of a little corner of the earth, and might with great facility 
keepe that day, even as all the reft of the politike and ecclefialticall 
regiment elf abliihed by Mofes pertained to them onely : Andihat 
undei the new Tenement, in whole times the Church hath beene 
fpread abroad thorow all the earth, God hath not given any parti- 
cular Ordinance concerning the keeping of any day whatlbever, but 
hath left to the difcretion of the Church, to appoint the times of 
Gods fervice according to the circumftances of places, and of fit 


Chapter fourth. ip 

Chapter Sixth. 

Reas on 6, 

j . The Obfervation of the Seventh day of the we eke is ne where 
commanded in the New Teftament, and therefore it is not 

2. Iefns Chrift preferring to hi* Difciples the celebration of the 

Sacrament of his body and blond , appointed net a particular 
and fet day for that holy exercife, 

3. T^either did he by himfelfe, or by his ay^po files, appoint a par- 
ticular time for the other exercife 5 of Religion. 

4. Whence it foHoweth^ that the keeping of a Seventh day for 

Gods fervice, cannot be a morall point . 

THe whole tenor of theGofpellconfirmethouraflertion. 
It is moftcertaine, that if it were a morall duty to keepe a 
Seventh day, all Chriftians mould be obliged unto ic under 
the New Teitament, as the Iewes were under the Old Tellament. 
Now if Chriftians were bound unto it under the New Teftament,. 
we mould finde fome expreffe Ordinance concerning it in the wri- 
tings of the Evangelilts and of the Apoftles. For if all the morall 
points which the Law commandeth are ratified in many places of 
their booker, and all the faithrull are often commanded to keepe 
them, as the wordwpping of one true God, the (hunning and dete- 
ction of Idols, and of all fervicesof mans invention, the fan&U 
fication of the Name of God, the honour dew to "Fathers, to Mo- 
thers, and to all iuperiors, the refraining from murder, from whore- 
dome, from adultery, from theft, from falie witneffe, from all lu- 
lling after evill things, and fuch like. Alfo in them are often com- 
manded and recommended the holy meetings for the hearing of the 
word of 6W, the administration of the Sacraments, the publike 
prayers, and generally the appointing of times for that ule, becaule 
it is a morall thing that G o d bee ierved publikely, whereunto 
fixed and dinted times are neceflary . But as for the ruling and Hin- 
ting of thofe times, God hath left it, as he hath done the appom- 

^o The firjl Par t. 

ting of places, to the Church. For hee would not prefcribe 
unto us any particular place nor time for his fervice, as hee did 
under the Old Teftament, becaufe he giveth greater liberty to 
the Church under the New Teftamentj, then he did under the 
Old Teftament, to whofe bondage pertained this reftraint of 
a certaine day and place of Gods fervice by expreffe comman- 
dement, as alio becaufe the greatneffe and dilatation of the 
Church of the New Teltament^ which is Gatholike, could not 
liiffer fuch a particular determination, nay made it fo impof- 
fible, that of abfolute neceflity ltdependethonthecUfcretiort- 
and commodities of the Church, 

When Iesus Christ made his laft Supper with 
his Difciples, and commanded it fhould be celebrated to the 
worlds end, as hee determined the ufe and praftife thereof, 
with certaine elements of Bread and Wine* he might, if hee 
had thought fit, allot unto it a certaine time, fuch as was of 
old, the time of PafTeover -. But hee was pleafed to fay onely 

x ror i uv. tms * n general! tearmes ; This doeyee, as oft as yee doe it in re- 

l$,°i6. membranceof me. Like wife Saint Paul, tAs often as yop* Jhatt 
eate this bread, anddrinke this cup 7 \oufbatl fhevo the LO RD S 
death till hee come, both limiting the elements as the neceflary 
matter of this Sacrament. But neither of them prefer ibeth a 
particular time for the fblemni2ing thereof, which being an 
accidentall circumftance, he left the direction thereof to the 
Church, to the which Church, in things concerning times, 
places, and other circumftances of like nature, God hath gil 

« £*r.i4.v. ven no other commandement, faving this generall one, Let all 

4°« things be done decently , and in qood order. 

Now there is no other ordinance of Chrift, or of his Apo- 
ftles concerning particular times for all other duties of the 
Chriftian Religion, then for the time of the Lo r d s Sup- 
per : For feeing they were pleafed to fay of the Holy Supper, 
As often as you doe this, it is an eafie matter to conclude thence, 
that they intended not to ordaine any thing over and befides, 
belonging to the other exercifes, but to fay only, as often as 
you fhalf come together to heare the word, to pray publikely, 
&c. Leaving the determination of the fitted: times for all 
fuch things to the Church, and therefore there is not to bee 


Chapter ftxtk. 

found in die whole Gofpell any thing injoinedto that purpoie: 
Alio the*e is the Tame reafon tor all other exercifes, and for the 
Lords Supper, concerning the determination of a let time. For 
if oqr Lord Iei'us Chriil had thought expedient to appoint a let time 
for the hearing of the Word, there had beene as good cauie to pre- 
fcribe one alio tor the Communion of his Body and of his Blood. I 
know that iome paifages of the new Teitament are produced, 
which are pretended by thoie of the contrary opinion, toinjoine 
exprefly a let day of the weeke for the exercifes of Religion ; but I 
(hall (hew hereafter, God willing, that they are deceived in their 

Of this I mferre, that feeing in the Goipell there is no expreffe 
command touching the keeping of a feventh day of reft, it cannot 
be a morall point. For fince all other morall points are fo often 
and fo exprefly injoined therein, what likelihood is there,that God 
would have omitted this without making an evident injunction 
thereof? Nay, feeing under the old Teftament God was fo carerull 
to recommend the keeping of his Sabbaths, as may be feene every 
whereintheBookesofthe Prophets; is it credible, that if he had 
intended under the new Teftament to- tie us to the obfervation of a 
feventh day of Sabbath, he would have fliewne as great care to re- 
commend it unto us, as he did theirs to the leaves^ feeing it is pre- 
tended, that on Gods behalfe we are as ftraitiy bound to the obfer- 
vation of the Sabbath as they were ? 

Chaptm feventh. 
Reason 7. 

X UWamfeft reafons out of the three fir ft Evange lifts againft the 
morality of the Sabbath. What is meant by the Sabbath fecond 

2 ExpofitionofC'hriftsanfvpertothe ^harifees, who blamed his 

1)ijciples for plucking the eares of come, and rubbing them to 
eate on the Sabbath day. 

3 Tirft argument out of this anfwer, The Sabbath is declared to be 


ji The firft Part. 

of the fame nature that the Shew bread, and Sacrifices were of, 
and mercy is preferred unto it . Therefore it is not morall. 

4 Second argument : Chrift affirmeth, that the Sabbath was made 

for manjiot man for the Sabbath ; Therefore it is not morajl. 

5 <>s4 reply to this argument refuted. 

6 Third argument : (, hrift addeth,that the Sonne of man is Lord, 
• even of the Sabbath day : Therefore the Sonne of man being 

taken for C^ftt as be is C hrift and Mediator, it is not morall. 
j Fourth argument, C hrift did handie-works without necejfity 3 and 
commanded fervileworkes to be done on the Sabbath day with- 
out necejfity : Therefore it is not morall. 

8 Chris!, as the Sonne of many* as not Lord of the morall Law,but 

only of the ceremoniall : Therefore the Sabbath is not morall. 

9 If the Sonne of man, who is Lord of the Sabbath, be taken in its 

vulgar Signification, for every man, the Sabbath cannot be mo- 

10 Hence it followeth, that the Sabbath was onely a pofitive Laiv, 
given to thelewes, and not to Christians. 

j IT Adde, that not onely there is nothing exprelly fet downe in 
I the GofpeljConfirming the morality of a Sabbath day, but much 
JL otherwife, that it furniiheth ftrong arguments to overthrow it. 
As among others, thofe namely, which are to be found in S. Mat- 
thew, Ghap. 1 2. verf I , &c. in S. Marke, £hap,2. verf. 2 3 . efrc. 
in S. Luke, Chap. 6. verf. 1, &c, where is related a thing that 
came to parte on the Sabbath day, which S. Matthew and S. Marke 
call timply the Sabbath, and S. Luke, <raCC*Top ,Pevie}o<ztrj?Tov, The 
Sabbath fecond firft, or fecond principally which the interpreters 
take diverfly. Some underhand it of two holy daies,the one follow- 
ing the other immediately, and more particularly of the fecond day 
after the firfl of the featt of unleavened bread : For that feaft was 
kept feven daies, which all were Sabbaths,although the firft and the 
laft only were folemne Sabbaths of holy convocation. Others take 
it for the feventh and laft day of the (aid feaft of unleavened bread, 
which was a very folemne day, and equall in holinefle to the firft 
day of the faid feaft; whence it was called Second Firft, that is to 
fay, another firft, or the firft called backe againe, andrenued. A 
third fort expound it of the fecond folemne feaft of the yeere,called 


Chapter Eighth. n 

thefeafi ofweekes, or of firfi fruits, and by S. Luke, the Sabbath 
Second Firf, that is, fecond in order after the frit, and as it were 
another ritit in dignity : For all the feait daies were Sabbaths. It 
may be alio, that this Sabbath Second Firfi fell out on an ordinary 
Sabbath of the weeke. Wherein there is a great apparence of truth, 
feeing thePharifees blamed Chriits Difciples for plucking the cares 
of corne,and rubbing them in their hands to eat on that day : which 
they could not have done with any colour, laving on an ordinary 
and weekely day of Sabbath, wherein God had forebidden all 
kinde of worke, and namely, the making ready of meat. For m 
ail other fblemne Sabbaths of yeerely feaifs, he had exprefly permit- 
ted this particular worke of making ready whatfoever was necefla- 
ry to every one to eate,as may be feene, €xod. 1 2 . verf.i 6. But al- 
though this Sabbath Second firfi be underiiood of another day,then 
of an ordinary Sabbath, it imports not much ; and [no exception 
can be taken againitir, to impaire the ihength of the arguments 
winch are gathered out of the forelaid places : For whatfoever 
Chriii laid in defence of that which his Difciples did, and the Pha- 
riiees blamed, in this Sabbath fecond firfi ; is manifefMy general!, 
and pertaineth to all Sabbaths kept in times pad among the Iewes y 
whether ordinary, or extraordinary* 

Thus then the three Evangeliits doe record, that Iefus -went on 
the Sabbath day thorow the corne fields, and his Difciples plucked 
the eares of come, and did eat .rubbing them in their hands. Where- 
of being reproved by the Pharifees, as profaners of the Sabbath, 
whereon God forbade to doe any worke; Iefus Chriii, tocleare 
them, and refute the P hart fees, alledgeth the example of David, 
and of thofe that were with him, Which, when they were an hungry 
did take and eate the Shew* bread, which was not law full to cate 3 but 
to the Triefis alone, and were not blamed for this, becaufe the ne- 
ceflity of hunger was a fufficient excufe unto them. Whence his in- 
tent was to inferre, that his Difciples alfo in that which they did 
then, were to be excufed of breaking of the Sabbath, by the fame 
neceflity of hunger which they were pinched with, and which gave 
them liberty to doe that which otherwife was not lawfull to doe 
on the Sabbath day. Moreover, lefus Chriit addeth, Ifyee had 
k&owne what this meanethjwill have Mercy, and not Sacrifice, yee ofeJ> vfe 
would not have condemned the guilt lege, Of which argument this 

f> is 

54 The fir ft Part. 

is the force, that if God preferred the works of mercy and of love to 
the Sacrifices, which in all the outward fervice or' the Law were the 
moil holy, and would have the Sacrifices to give place to thole 
workes, by identity of reafon his meaning was alio, that the keep- 
ing of the Sabbath, or abftaining from outward works on that day, 
mould give place to that mercy and love which man oweth to him- 
feife, or to his neighbours, and would not have allowed that a man 
mould confent to die for want of meat, to be hunger- itarved, or to 
bring harme to himfelfe by fome other evill, rather then to breaks 
the Sabbath by making meat ready, or doing fome other neceffary 
Mart.iy. wor ;^ which was otherwile forbidden on the Sabbath day. Hee 
confirmeth this, faying, The Sabbath was made for man , and not 
man for the Sabbath \ the meaning of which words is,that although 
God had ordained by the Law o?Mofes y that his people lhould fur- 
ceafe from all outward and fervile workes on the Sabbath day, yet 
he required not that ceffation, as a thing effentiall to his fervice, or 
lo neceffary, that it could not upon any occaiion be lawfull to man 
to doe liich workes on that day,bu& rather that authority and power 
was ^iven him, according to Gods intention, in cafe hee were 
forced thereunto by fome urgent neceflity. As for example : the 
faving or fuftaining of his life : For the keeping of the Sabbath 
was not the fcope and end which man was made for, or a thing of 
fo great confideration before God, as is the confervation of the ne- 
ceflary intereits of man. For if that had beene, it (hould not have 
been lawfull to nun to breake it upon any cafe or neceflity whatfo- 
ever : but mil he, will he,he mull be fubjeft to the moft ftrait obfer- 
vation thereof, notwithltanding any danger whatsoever hee may 
fall into thereby. Nay, man was rather the fcope and end of the 
Sabbath, and of the obfervation thereof, and his interefts were of 
greater importance then they. And therefore, when mans goods, 
life, or reputation are 'in jeopardy, the Sabbath mull: give place unto 
them, as.being a thing wherein coniiiteth not properly and efYenti- 
ally the glory and fervice of God, and which is to be kept onely as 
ahelpe to his fervice, when ftronger and more profitable considera- 
tions, for the glory and fervice of Cod, bind not to the .contrary, as 
they doe, when lite, honour, or fuch other things of great confe- 
rence to man come in queltion : For then it is more expedient 
for the glory and fervice of God,that a mans life^honour^oods^c. 


Chapter Seventh 

be faved by fome worke other wife forebidden on the Sabbath day, 
then that with a manifeil hazard of his life, honour, or goods, he 
fliould tie himfelfe to a precife keeping of the Sabbath, and to a 
(crapulous cefYation, which in fuch a cafe mould become fuperititU 
ous. It is queftionlefle that the matter was to be taken io under 
the old Tertament, and this is the mame point that Chriit inten- 
ded to maintame and venhe againit the Pharifees^ which urged io 
precife and Grift an obfei vation of the Sabbat h,that it turned to the 
prejudice and damage of man, made man llave of the Sabbath, lub- 
jected not the Sabbath to man, and God fo inthralled man with 
the keeping of that day, that it was a thing unlawfull unto him,to 
prepare, and take in his pinching hunger a mouthfull of meate for 
his iuitenance, although hee mould itarve and perilh for want of 

Vpon this reafoning of Iefus Chnft, it followeth clearely,that 
the keeping of a feventh day of Sabbath, appointed in the fourth 
Commandement is not morall : Tor JUrft, Chriit forts it with the 
obiervations commanded m the Law, touching the Shew-bread,the 
facrifices,and other ceremoniall fervices of the Temple : M.itth. 1 2. 
verf. 6. as being of the fame nature, that is,belonging /imply to the 
Iudaicall policie,order and government. And all the itrength of his 
argument is grounded upon this point, that the Sabbath is of the 
lame nature with thefe ceremonies, and therefore as they might be 
difpenfed with keeping of them, if Wronger reafons obliged them 
to the contrary, fo they might fometimes be releafed from the for- 
bearing of all workes on th^ Sabbath day, if they had juft and ne- 
ceflary reafon to doe fome workes that day. Elie the Pharifees 
might have molt eafily replyed, that although David in his hunger 
tooke the liberty to eat the She w-bread, which was not lawfull to 
eate, buttothePriefts, and albeit it was lawfull to any man to 
preferre the workes of mercy, in his owne, or in his neighbours ne- 
ceflity, to facrifice, yet it followed not, that hunger could give him 
any licence to breake the Sabbath, becaufe thefe obiervations con- 
cerning the Shew-bread, and the Sacrifices, were but ceremonies, 
which might be iometimes omitted and difpenfed with, where- 
as the Sabbath and the keeping of it, was a thing morall and un- 

Second Jy, Iefus Quilt faitly /;*tf the Sabbath wm made for man, 

D 2 *ni 

3<* The firftPAK r. 

■ . ■ - x — ' -, 

and not man for the Sabbath, Marked, verfeij. Now it cannot 
be faid of any thing truely morall, and ordained of God by a 
morall Command ement, that it is made for man, and not man 
for it, that it is the end of man, and not man the end of it, 
that it fhould yeeld to the interefts of man, and not man to 
the interefts of it. For example, dare any man be fo bold as 
to lay, that the Commandements to have no other G o d but 
the true God, to fhunne Idolatry, to abftaine from blafphe- 
ming and profaning in any manner the name of G o d, to ho- 
nour Father and Mother, not to be a Murtherer, a Whore- 
munger, a Tinefe, a falfe Witnefle, not to covet another mans 
goods, not to love God and the neighbour, are made for 
mzn, and not man for them, and that man may difpenfe with 
them for his owns particular interefts 2 Verily it is not Iawfull to 
a man to breake thefe Commandements, as it is Iawfull to him to 
breake the Sabbath for his owne confervation, in any thing that 
hath reference unto him. Nay, hee iriould tread under foot' all his 
owne interefts, rather then tranfgrefle in any of thofe points* 
Which (heweth evidently, that the Commandement concerning 
the Sabbath , is not of the fame nature that theie others are of. That 
thefe are morall, are of the Law of nature, have in themfelves an 
efTentiall juftice and equity, and for that caufe are undifpenfable - 
fo binding confcience at all times, that it cannot be Iawfull at any 
time to doe any thing againft them : That this of the Sabbath 
was onely a Commandement of order, of ceremoniall policie^ 
of a poiitive Law, and for that caufe liable to difpenfation and 
abrogation, as in eftecl: it was difpenfed with in the forena- 
med occasions, and C h r i s t by his comming into the world 
hath abolifhed under the new Teftament, the particular Comman= 
dement given concerning it. 
j The obfervation which is made by fome, that Chrift fai tb, that 

man was not made for the Sabbath, or for the day of reft, but faith 
not, that man was not made to fanftifle the Sabbath^ is but a vaine 
(ubtilty . For by the Sabbath, Chrift underftandeth both the reft of 
the day, and the day of reft. For in the Scripture,the word Sabbath 
ngnifieth the one and the other. And feeing the obfervation 
and fancliffcation of the day confvfted, at leaft in part, in a reft 
and ceflationofallexternall workes, as is evident by the words 

Chapter Seventh. j? 

of the fourth Coramandement,and of Exodus, Chap.$i. ^.14,15. 
and oileremiah, Chap, 1 7. verf, 22.24. yea, feeing this fan&ifica- 
tion onely was proper unto it, and Particularly tied unto it,and fee- 
ing it takcth from it the name ( of Sabbath, wherewith it is honored, 
to fay that man is not made for the reft or cefTation, and is not ne- 
ceflarily tied unto it, but may difpenle with it, not through a rancy, 
and at his owne pleaiure, but in the extreme necefTity of his juft 
and reafonable lutereits, is as much as to lay, that man is not made, 
m that refpeft, for the fanctification of the Sabbath, but that the 
faid ^ancufication is lubjeft to him. Now, this is the point in 
queilion,to wit, Whether to keepe a ieventh day for a day of reft,or 
of cefTation, according to the injunction given in fo precife termes 
in the fourth Commandement, be a morall duty. I cannot fee 
what other lanc^ification of the Sabbath day can be underiloodby 
thofe which lay, that man was made for it, in the fenfe that Chriifc 
taketh this kinde of fpeech, is a morall duty. For if they understand 
afan&ificationby workestruely and properly morall, fuchasare 
workesofgodlinefTe, mercy, and chanty, whereby God is princi- 
pally and directly glorified, and we and our neighbours are edified, 
and maintained for his glory, and fay, that man is made for this 
fan&ification, ought to obferve it carefully, and to make, ifneede 
be, the reft of the Sabbath day, to ftoope,and give place unto it, this 
is moll true; but our queftion is not about this kinde of fancii- 
fying the Sabbath day ; neither is it proper and peculiar to the fe- 
venth day, but is equally required in all the daies of the weeke. 
And by this is confirmed our faying, that the falsification proper 
to the Sabbath, as it isfuch, and which is the maine point that we 
treat of pro and centra, cannot be morall, feeing it yeelds, and fub- 
mits it felfe to the morall duties of everyday, and for their fake 
may and ought to be violated. 

Thirdly, for the cleerer and better confirmation of the forefaid 
trutlys very ufefull that which ChriuVaddes after thefe words, Tiie 
Sabbath is made for man,faying;for the Son of man is Lord even of 
the Sabbath day£ox whether by thefon ofman,\NQ underlland par- 
ticularly the Son of God,as he is Chrift,and Mediator,as he is often 
in that refpett fo namedjwhether generally every man according to 
the common (ignification which it hath in holy Scripture, the one 
and the other lenfe overthroweth the morality of the Sabbath. If 

p 3 " ~ ?*/>,6 

3& Tbefirft?Air. 

lefut Chrifi fpeaketh of himfelre, as he is Chrifi and Mediator,un~ 
der the name of the Son of man, at in my opinion he doth, his mea- 
ning is, that as fuch and m that quality,he had^ower over the Sab- 
bath, as Lord to difpenfe with the keeping of it, whom and when 
he would : as he faid in the fame fence and to the fame purpofe, In 
this place is one greater then the Temple, Yea hee infmuates, that 
he was come to make this abrogation of the Sabbath, as of the 
Temple, and of all the ceremonies pra&ifed therin : Tor what other 
end had hee to alleadge his lover aignty and maiftery over the Sab- 
bath, but to lay, that lie had power to difpofe of it, at his own plea- 
fure, and to caufc men worke in it, as he mould thinke fit ? To de- 
clare only the lawrull ufe and practice of the Sabbath, argued not 
that foveraignty and authority that Chrifi challenged to Himfelfe. 
Fourthly, to (hew effectually his dominion in that behalfe, he 
chufed often the Sabbath day, to doe, or to injoyne to others on that 
day workes which might have beene done in any other day of the 
weeke, and were not limply workes of mercifulneiTe, or or urgent 
necefTity, permitted by the Law, nay were fervile and unneceflary 
workes, which the Law forbad : As is manifeft, by his healing the 
iicke ordinarily on the Sabbath day, and that with handy worke, 
whereas he might have done thofe cures with a word of his mouth : 
As when hee reftored to fight the man that was borne blinde, ma- 
king clay of his ipittle, and anointing the eyes of that blind man 
with the clay, Iohnp.ver,6 % 24, As alfo when he commanded 
ibme ilcke, whom hee had healed, to beare burdens on the Sabbath 
day, which God had forbidden, Ierem. ij.ver.u. Thus hee 
commanded on the Sabbath day the man whom he had cured of the 
palfie, to rife, take up his bed, and walks ^ Joh. $.ver. 8, p y I o. 
which was not lawrull to him to doe, no more than to anyother 
fuch man, who by ordinary meanes had recovered his health, if it 
had not beene for Chrifts command, notwithltanding that miracu- 
lous deliverance after a fo long and incurable difeaie : F«r he nee- 
ded not, ntither for the glory of God, nor for his owne good, to 
take up his little bed on the Sabbath day, feeing that without 
any fuch worke his recovery was doubtleife cleere and manifeft 
to all. 

Now if the Sabbath day, and the keeping thereof had beene 
moral!, Chnft had never fpoken, never done fo* For lie had not, as 


Chapter eighth. 39 

hee was the forme of man, any authority and Lord-(hip over the 
things that aremorall, and of thelaw of Nature, to difpence with 
men for the doing or not doing,the keeping or not keeping of them, 
Becaufe in them ihineth the juitice of the moft righteous and holy 
Cjod, his glory to command chcm, the excellency of man to yeeld 
obedience unto them, as having a naturall riglueoufnefle and equi- 
ty inherent in them, carrying with them an univeriali obligation, 
and being of perpetuall continuance grounded elTentially in them- 
feives, and on their owne nature : Such arc thefe commandements, 
Thou thalt love God with all thine heart, and thy neighbour as thy 
{dfe. Alfo we fee not, that Chnft at any time hath done or caufed 
to be done, by any man, any thing whatsoever agamft them, nay he 
hath rather backed and confirmed them, hath himfelfe kept them 
moil religiouily, and hath injoyned alfo to others the keeping of 
them. But as Mediator he had power over ail things which were 
fimply ceremoniall, poiitive, adiaphorous, that is, neither good 
nor evill in themfdves, wherem the true fervice of God coniiited 
not, which were no thing but helpes to that lervice for a time, and 
were ellablidied of God (imply for certaine reafons relative to fome 
better tilings. For as leftu Clorifl himfelfe was not lyable unto 
thofe things, but fo farre as it was his reafon to apply himfelfe unto 
them, leaft he mould give offence to any man. And as the reafon of 
their inflitution could not take hold on him, fo likewiie was it in 
his power to exempt from them whom hee would. For although 
they were to be ufually in ftrength and pra&ife till the houre of his 
death,that was nohinderanceto that authority which he had in his 
life time, and during his converfation in thei'e loweit parts of the 
«arth, to give particular commandements whereby hee difpenfed 
whom he pleafed with their obfervation.Such things were the cir- 
cumcifion, the facrifices,other legall ordinances and among the reft 
the Sabbath, whereof, upon this occafion,he declared himfelfe to be 

If Chrift, when he hid,The Sonne of man is Lord of the Sab- 
bath, will have us to underftand by the Sonne of man 3 evevy man,as 
many interpreters doe take it (o, meaning that every true beleever 
hath authority and freedome to exempt himfelfe from the keeping 
of the Sabbath for his owne need and to yeeld to fuch necemties 
which are more urgent, and of greater importance then was the 

D 4 Sabbath 

^ o The fir ft Part. 

Sabbath , of which lore was the narrow flrait, whereunto hunger 
had driven Chriits Difciples, that is no leffe forcible to fight againft 
the morality of the Sabbath ,as appeareth by that which hath beene 
already faid. 
f Such then being the nature of the Sabbath, it is evident that it 

is not morall, that of its lelfe it obligeth not the confeience to the 
keeping of it, that if it bindeth confeience, it commeth from 
G o D s command by a pofitive Law, f uch as he gave to the Iewes, 
and that only when more inforcing reaibns-doe notdifpenfe with 
the obfervation of it, as there befomefuch. Now the pofitive 
Lawes given to the Iewes being wholly abrogated,no man can fay, 
that the Law of the Sabbath bindeth the confeience of Chriitians, 
if it be not (lie wed, that Chrift will have this Law of the Sabbath 
to continue under the New Teftament, and hath commanded the 
keeping of a Seventh day, as he might have done. In which cafe, 
that Law fhould bee obligatory, not fgr any morality it hath in it, 
but becaufe Chrift had ordained it for the order of the Church. 
This I pretend cannot be (hewed, but rather that the ftinting of the 
time of G o d s publike fervice hath beene left to the free will of 
the Church, and that even now at this time when a Seventh day is 
fet downe, we ought tokeepeit, in obedience to the Church, as 
following herein the order which (he hath thought good to infti- 
tute, and not through opinion of any necefllty proceeding from 
Gods immediate command, farre leffe of Religion inherent in 
the thing it felfe. 

Chapter Eighth. 

Reason 8. 

1 , The s^poftle condemneth the Cjalatians fir obferving dayes, 

andmoneths, and times, andyeeres. 

2. It is anfwered, that the Apolile condemneth onely the obferva- 

tion of dayes, Sec. prefcribed in the ceremoniall Law. 
g . Hffutation of that an/wer, out of the drift of the whoie Chap- 

4. 'Befides 


4. Befides, that it maketh the tApoftle to condhnne that which he 
approved, and fo to eontraditt himfelfe, if this anfwer were 


I further juftirle this by the Apoftle in his Epiftle to the Gala- 
tians Chapter 4. verfe 10. where hee blameth them for ob- 
ferving dayes, and moneths, and times, andyeeres, for they 
deemed that in the obferving of them there was a point of Religi- 
on and of Gods fervice, which they were neceflarily obliged unto 
©n Gods behalfe, and that for conscience fake, either becaule the 
thing it felfe deferved as muchyor through refpeft to Gods Com- 
mandement. It is this furmiie which the Apoitle blameth. For if 
the Galatians had kept fome dayes, but as a thing indifferent, and 
an ecclefiafticall order, for the publike pra&ife of divine fervice by 
the exercife of t>heminilirie,the celebration of the Sacraments, and 
other holy duties more and more fan&ified with prayers, thankef- 
giving, Pialmes, Hymnes, and fpirituall fbngs, knowing and being 
perfwaded by the Lord Iefus, that there was no divine obligation, 
no Religion tyed to thofe dayes ,m themfelves,itis as fure as can be, 
that they had not bin worthy to be ceniured, for all that is done,and 
may be done in the Church,under the New Tt ftament. Hereupon 
I lay, that we fall manifeftly into the Apoftles cenfure, if we keepe 
a Seventh day of Sabbath, beleeving it to be a morall thing which 
God hath expreily commanded, and therefore necelTary, and as fuch 
binding the confcience. For this is evidently to obferve dayes after 
thefaihion which the Apoitle condemneth. 

It is anfwered to this, that the ApoiHe ipeaketh in that Chapter 
of judaicall dayes, moneths, times, and yeeres only, as they are or- 
dained to be kept by the ceremoniall Law o£Mofes$& for example, 
to obferve, in things belonging to the Sabbath, the Seventh day of 
the weeke. Which law being abolilhed, he blameth the galatians, 
that they indeavoured to fet up again the obf ervation of dayes after 
the manner or the Iewes,but reproveth them not for keeping a Sub*, 
bath day. 

This anfwer giveth np content at all. I acknowledge freely, 
that doubtleiTe the dayes kept by the Galatians were the lame 
which the Iewes obferved. For to efteeme that they were dayes 
tonfecrated to Idols, which they had beene enured unto,when they 



4t The firjl Part: 


lived in Pagattifmr, and had obferved unto that time, even after 
their converilon, is farre from all likelihood, and contrary to the 
Text, which fpeaketh of dayes belonging to thefew ake and beg- 
early rudiments which God had ordained in the infancy of the 
Church, which were judaicall dayes, and none other, and from 
which Icfiu Chrifl was come into the world toredeeme men. And 
the Apotfle blameth t he Cjalatians univerfally, for obferving fuch 
dayes, without exception of any other day, which he ought to have 
excepted, if there had beene any other obligatory : Nay he blameth 
them not for keeping them after the failiion of the iewes 3 by the 
practice of the ceremonial! fervice which the Iewes yeelded to God 
on thofe dayes whereof hemaketh no mention, neither is there any 
likelihood that the GaUtUns did any fuch thing ; but far keeping 
them for Religions fake : And his rcprehenfion is fuch a one, that! 
the right thing he aimed at in it, is to condemne the obfervation of 
any day wfoatfoever under the New Teftament for Religion and 
confcience fake in reference to any obligation from the day it felfe. 
The foundation of his reproofe, as appeareth manifeftly by the 
whole drift of his difcourfe,is this,that to be Religious about dayes, 
and to be tyed unto them by Gods command, was a point of bon- 
dage belonging to the rudiments of the Law, and that the Gofpel 1, 
which is the Law of liberty, cannot fuffer this bondage. There- 
fore hee fpeaketh in generall tearmes, Tee obfcrve dayes , and 
moneths, and times, andyeeres y and addeth not judaicall, or after 
the le with falhion : becaule alio to keepe other dayes then thofe of 
the Iewes, and that for confcience fake, and for the fame opinion 
of Religion which the Iewes had of their dayes, although other- 
wife then they, hid beene as bad, and contrary to the Gofpell, it 
is not fo, when dayes are kept fimply for ecclefialticall order, al- 
though they were Iudaicall dayes. And indeed the Sabbath day 
of the Iewes, to wit, the laft day of the weeke was kept by the 
Apoftles and by diverfe Chriftians in the Primitive Church many 
yeeres conftantly. As likewife r the feafts of the lewiflb Paffeovcr 
and Pentecoft were obferved by the firft Chriftians, without any 
fault or offence on their part, becaufe this obfervation was not 
pra&ifed by them in the fame refpe&s that they were by the Iewes, 
that is, tlirough opinion of Religious neceilky and divine obli- 



Chapter ninth. 


Verily, if wee be obliged in our confeience, and by a divine 
commandement under the new Teitament, to the obiervation of 
2. feventh day of reft, as religioutly-as the fewes were, as is preten- 
ded, although it be not the iarae feventh day; who wi lino t con- 
ceive, that it had not well become the Apoitle to condemne the 
obfervation of Iudaicall daies, namely, of the particular day of the 
Iewilh Sabbath, as being a yoake, and a ceremony of the Law, con- 
sidering, that in the meane while, hee tied the Chriftians to the 
odinary and precife obfervation of a ltinted day, even of a feventh 
day of Sabbath, which was all one : feeing the day onely had been 
changed, and the yoake and the ceremony had been ftill kept. For 
the yoake and bondage of the Law confirmed in the obfervation of 
certame ftinted daies, and namely of a feventh day of Sabbath by 
Gods Ordinance and obligation of confeience, and not in keeping 
the laft feventh day, rather than another, feeing other wife ic is not 
a heavie yoake, nor a greater bondage t© keepe the laft,tlien to keepe 
tlieftrft of the feven daies of the weeke. 

Chapter ninth. 

Reason 9. 

I <z/4 moft forcible argument out of the Epiftle to the Coloffians, 
Chap.i.verf. 16. where the Apoftle teacheth, that Chrifti- 
an mens confeience is not tied to the k*tping of holy dates, and 
of Sab baths. 

1 Anfoer is made^ that the naming of Sabbaths in theplurall 
number \fheweth theyjnuft be under flood of the Sabbaths of ho- 
ly daies, and not of the weekely Sabbath. 

3 Firfl reply. In the name 0} a holy day, the Sabbaths thereof arc 


4 Seconkreply. Sabbaths in the plur all number, include necejfa- 

rtly the weekely Sabbath, -which alfo is moft frequently called 
Sabbaths in holy Scripture. 

5 Third reply. The Apoftle by Sabbaths, under fandcth onely 

the wcskely Sabbath, 

6 Fourth 

44 The firft Part. 

6 Fourth reply. The weekly Sabbath did belong to the Lav of 
Commandements y which is abolijhcd^and the^pofile Jpeaketh 
without exception indefinitely of the abrogation of holy dayes, 
and Sabbaths, t 

7, Thence it fo/loweth, that the fourth Commandement, in fo 
farre as it flinteth the feventh day for Gods fervice s is not 

^**r yt 

F the fame nature is the pafl&ge in the fecond Chapter of 
the Epiftle to the ColoJJians,verfe \6. Let no man judge 
i oh in meat orindrinke y orindiftintlionofaholyday, 
or of the new Cfrloone, or of Sabbaths, Where the Apoitle tea- 
cheth, that under the New Teftament the confeience or' beleevers 
is not bound to make dittinclion and obfervation of any holy day, 
and namely of Sabbaths, neither altogether, nor in part, no more 
than of meats and of drinkes, ranking all thofe with the ordinan- 
ces and (hadowes which have beene abrogated by Iefus Chrift 3 ver. 
1 4, 1 7. For like as in matters concerning meat and drinke^nature 
hath neceiTaiily need of them for the entertainment of the body, 
but the confeience is not now bound to that diitin&ion of them 
which was of old prefcribed by the Law of Mofes, even fo it is ne- 
ceiTary, for the maintenance of the Soule, that times bee appointed 
for Gods publike fervice in the Church, but mens confeience is no 
more fubjeefced to a feventh day which the Law prefcribed to the 
2 To this paiTage anfwer is made, that the Apoftle {peaketh of 

the Iewiih holy dayes, the PalTeover,Pentecoft, &c % and of di- 
vers Sabbaths which the Iewes obferved, fuchaswerethefiriland 
laft day of fome annuall fealts, which lalled many dayes, to wit of 
the Paffeover, of the feaft of Tabernacles,of the fealt oi Propitia- 
tions which was kept on the tenth day of the feventh moneth,every 
Le v feventh yeere, which was the Sabbath of reft unto the land, becaufe 
8*3*4,3 i,$f! in it they did neither low their field, nor prune their Vineyards eve- 
Lev.*$, v. ^ fiftieth yeere, which wasajubile. Ail which times are called 
Sabbaths in the Scripture. But its denyed that he fpeaketh of the 
Sabbath day which God had ordained to be kept weekely, as well 
under the New, as under the Old Telhment : For which caufe the 
Apoltle ipeaketh of Sabbaths in die plurail number, and not of a 


Chapter ninth. 46 

Sabbath in the fingulai number, to fignitie that he underftood thole 
Sabbaths, and not this. 

This anlwer is not fufficient. For the Apoftle fpeaketh gene- 
rally of an holy day, and of Sabbaths, faying, that we ihould not be 
judged or condemned in diftin&ion and ieparation, or pare and re- 
4pe£t of an Holy day,and putting the word figmfying an Holy day, 
in the lingular number, gy f*»p« g^-nij, which word denoteth any 
holy day whatfoever.Now if wefee bound for confeience fake to the 
obfervation of a feventh day of Sabba*i,if we be tyed by Religion to 
make a diftin&ion of dayes, if we be condemned for the orniifion 
of that pretended duty, are wee not condemned \vy.z'[* tojrifo in 
diftinftion of an Holy day ? 

Againe, feeing he fpeaketh of Sabbaths in the plu«dl number, 
with what reafon can it be affirmed, that his intention was to fpeak 
only of the Sabbaths of cercaine yeerely feafts, and not of the ordi- 
nary Sabbath of every weeke, although he ufeth a word befitting ic 
afwell, yea more than the reit, and including it infallibly in its plu- 
rality? Namely, feeing this word is much more ufed in the plurall 
number,, then in the lingular, and is ordinarily taken both in the 
New and in the Old Teltament for the Sabbath whereof wee 
treat. The feventy Greeke tranilators of the Old Teilament are 
accuftomed to fay v&CC&tu in the plurall number, when in Hebrew 
mention is made of the ordinary Sabbath of the weeke m the fin- 
gulai number, as we may fee, Exod.16. ver. 23, 2 6, 20., 
ver.S^lo. Exod.7,\.ver.\6. Exod.^.v.i^^. Levit.2^.v.^ m 
Levit. 14. ver. 8. Numb. 28. 2, p. Dent. 5. ver. 12,14,1 5. and 
elfe where conformably to them. This plurall saQQato. is ufed in 
the fame fence by the writers in the New Teftament, as Matthew 
12. wrfc I, 5, 10, 12. Afatth.z2.ver. 1. CMark.l.ver.21. 
Mark. 2. ver. 24, 28. Mark. 3. ver. 2. Luk*4.ver.\6 7 %u 
Ltik, 13. ver. 10. Iohn 20. w. 1,19. ABs\^ % ver. 14. A Els 
1 6. ver. 1 1 . A Eh 1 7. ver. 2. I fay therefore,that to conclude that 
the Apoftle in the forefaid paffage fpeaketh not of the Sabbath day 
which returned weekely, becaufe lie ufeth the Word Sabbaths in the 
plurall number, is a weake argument, feeing in the Scriptures ftile 
and manner of fpeakmg this word in the plurall number hath a (in- 
gle fignification. 

Nay, it may bee affirmed \$itb good reafon, that the Apoftlc, 


4<5 Thifirft?A*T. 

when he fpeaketh of Sabbaths, understands only the ordinary Sab- 
bath of the feventh day, and under the name going before of an 
HoJy day, hath comprehended all other Sabbaths, which God had 
commanded in the Law, even as God himfelfe in Leviticus Chap- 
ter 23. ver. 37. by the word Feafis underftandeth all other 16* 
iemne dayes which he had commanded, and ver, 3 3 . by the word 
Sabbaths the feventh day in every weeke, according to the ordina- 
ry ilgniricatien thereof, not onlyin the Greeke, but alfo in the He- 
ir TwW tongue, to which purpoie there is a mofl; manifeft place,.EAW. 
j$ 1 . ver. 1 3. where God faith, Verily my Sabbaths yee {hall keep, 
for it is a fgne betweene me and you throughout your generations , 
that yee may know, that I am the Lord that doth fanflifie you. 
And for more ample declaration, in the Verfes following, 1 4. x 5 
16, 17. he expounds thoic Sabbaths of the weekely Sabbath only. 
Although this were not fo, whofoever fpeaketh of Sabbaths in the 
number of multitude, and maketh no exception , underftandeth 
whatlbever is contained in the fignification of that word, and hath 
the fame denomination. Verily, when the Apoftie faith, that no 
man thould condemne us in diftinftion of an Holy day, or of Sab* 
baths, if he had not underfloo J all Sabbaths, but had beleeved that* 
God hath exprelly ordained under the New Tertament, as hee did 
under the old,a day to be for his fervice a day of i eftivity and of Sab- 
bath, he was bound to except it particularly and by name, and fo to 
keepe the Church from falling into an error, namely feeing we are 
not taught in any part of his Epillles, nor elfe where in the New 
Teftament , that GOD hath made fuch an ordinance , that 
in any time the obfervation of a Sabbath hath beene injoyned 
unto us , that any fuch day hath beene excepted from thole 
dayes and Sabbaths which lathe faid New Teftament we are for- 
bidden to keepe. 

When the Apoftie faith, that Cbrifi hath abolijhed the Lair> 
of commandements, Eph. 2. verf 1 5 . and hath made a clmnge of 
the Law, Heb.y, verf 12. We fee eafily, that he, underftandeth the 
ceremoniail,.and not the morall Law, becaufe in the lame places he 
explicates his meaning, calling it, The Law of Commandements 
contained in ordinances, the middle wall of partition betweene the 
Iewes and Cj entiles, Ephef 1. verf 14,1 5 . the Law of a carnall 
Gommandement, and of the Leviticall Priefthood, weake, unpro- 

ChapTErTW;, 47 

ritable,and which made nothing pevtet\,Heb.y,verf 1 1 . 1 6, 1 8,1 x> . 
Becauie alio in many other places wee are taught, that the Law 
aboliihedby Chriit, is the Ceremoniall only, and doe fee all morall 
Commandements confirmed and ratified by rum. But when the 
ApoiUe diicourfeth of the abolimment otholydaies, and of Sab- 
baths, without any limitation or modification, there is no caufe 
why the feventh day Should be excepted, feeing lie exeffptoi! it not, 
neither is it excepted in any place of the Goipell, which fpeaketh 
nowhereuntousofmoralldaiesof Sabbath, as alfo itisabfurdto 

It furficeth not to alledge, that the fourth Command ement of 
the Law injoineth the feventh day of Sabbath, and to inferre from 
thence, that of necetfity the ApoiUes minde was to except that Sab<- 
bath, as being morall. For I fay rather, that the fourth Gomman- 
dement in as farre as it injoineth the obfervation of a feventh day of 
Sabbath, is not morall, feeing the Apoltle without exception faith, 
that under the Goipell our confciences mould not be tied to Sab- 
bath daies ; words which he had never io uttered, if the Sabbath of 
the fourth Commandement hadbeene morall and obligatory : At 
Jeaft in fome other places, information and inftru&ions had beene 
given us of this, by him, and by the reft of the Evangeliih and 
Apoftles,who have inifructedus in the knowledge of all other mo- 
rall points, which is not to be found. For there is not to be ieene in 
the whole new Teftament any injunction to obferve a Sabbath day; 
But of this point we (lull fpeake more fully hereafter. 


Chapter Tenth* 

Reason ia. 


1 TheChriftiantinS.'Panljtime^lTadnotfwe appoint ed tv them 
for Cjods fervke ^ feeing fome of them efieemed one day above 
another, others efieemed every day alike. 

1 zAnfwer U made to this argument f that thofe which efieemed 
every day alike, were weak? , and therefore erred, . 

3 HtffttatiQH of this-anfwer .* Eirftj by the analogic of the, other 


' 4 g The firflVxiLT. 

point, where bee who did eat herbs onely, is called weaJ^e, and 
he who knew he might eat all things is called fir ong. 

4 Second, Becaufe to efleemc all dates alike, cannot be called 


5 Third, Becaufe, if Chrifi or his Apo files had appointed a fet 

day for Gods fervice^ to cfteeme all dales alike , hadnotbeene 
weaknejf e,b at prof anenejfe, which neverthelejfe it was not, 

6 Fourth, O therwife the Apofile would not have [aid, that he that 

doth not regard a dayfo the Lord doth not regard it y but rather 
againfi the Lord. 

7 Of what day it is [aid, that one regarded it, another regarded 

it not. 

8 Fifth, Seeing to regard a day is weaknejfe, and net to regard a 

day isftrength of knowledge, God hath not obliged the Chrifii* 
an Church to any fet day for hisfervice, by any morall orpofi* 
tive Law, 

I t | ' H E fame is plainly (lie wed by thefe words of the Epiftle 

to the Romans £hap > lq.verf. $,6. One man efieemeth 

JL one day above another : another efieemeth every day aUk** 

Let every man be fully perfwadedin his owne minde. He thatre* 

gardeth a day, regardeth it unto the Lord : And he that regardeth 

not the day, to the Lord he doth not regard it. In this place the 

Apoftle fpeaketh of religious Chriftians, (hewing that they were 

at variance about two divers heads. For fome of them beleeved 

that a Chriftian man fhould not fticke, nor make a feruple of 

confcience to eate indifferently all meats. Others for confcience 

fake would eate nothing but herbs. Some of them alfb efteemed 

everyday alike, others eiteemed one day above another. Ofthofe 

K0m.14.v1 two parties he calleth the one flrong,the other weak 3 and exhortech 

them that were rtrong } to beare thejinfirmities of the weake,namely, 

feeing thefe things were of fmall moment, and that theweakedid 

fuclvthings out. o£ confcience, and through' a religions refpe6t to 

God ; that indeed their confcience was not well informed and 

directed, but at length might be^; and-aiftmce was to be had,- that 

they, (hould be holden up, becaufe G o d was- able to make 

them itand .verfe 4. 

As concerning eating of all things, or mating of herbs onely, 


Chapter Tenth 


the Apoftle calleth directly weak? thole which did eate nothing buc 
hearbes ; And fir on g thole which beleeved that they might eate, * 9mt + v,% 
and indeed did eate all things indifferently. But on the other point 
concerning the difagreement which was among them about dayes, 
whether every day mould be eiteemed alike, or one day iliould bee 
eiteemed above another,he declared! not expreily who were itrong, 
who weake. Seme of thole which urge the obiervation of the Sab- 
bath ilxy^ as a point of Religion and of confidence commanded by 
Chnir, ihunning the argument which this.plaee affords againit their 
opinion, doe lay, that thole which eiteemed every day alike, were 
weake, and the others were firong, and that this is the Apoitle his 
intention. But it is eafie to perceive, that the contrary opinion is 
true, that, fay I, thole which eiteemed every day alike, were ftrong, 
and thofe rveake which eiteemed one day above another. 

Firft the analogy of the other point which the Apoitle allead- 2 
geth concerning meates, (heweth it manifeitly. For as thole which 
did not iticke ror confidence fake to e.ite all kind e of meates, be- 
caufe they eiteemed them all to bee indifferent, were ftrong, and 
thofe which were Icrnpulous for confidence fake to eate any thing 
but hearbes, were weake, even lb accordingly to that, wee mult ac- 
acknowiedge, thole which made no difference of dayes for confid- 
ence lake, but eiteemed all dayes equally, to have beene firong, 
and thofe which eiteemed one day above another to have beene 

Secondly, I cannot fee how any man fhould imagine, that the * 
Apoftle in his judgement eiteemed thofe to be weake which eltee^ 
med every day alike, feeing to eiteeme every day equally, without 
diitmdiion of any day for confidence fake, putting the cafe there 
were a fault in that opinion, cannot be called rveakeneffe and infir- 
mity, in the fence wherein this wovd weafzenejfe is taken by the 
Apoitle in this place, and in other places of the Gofpell. For weak- 
nesand infirmity is laid to be in a man, when there is a defect in his 
beliefe concerning things which are lawfull to him, that is to fay 
when hee beleeveth not that to bee lawfull, which is lawfull unto 
him, and therefore refraineth for conicience lake from that which 
he is not bound to forbeare. So he who beleeveth,that it is not law- 
full unto him to eate all kinde of meates, although God hath given 
him the free ufe of then} all, is weake and infirme. But when 1 

E " there 

jo The firfi PartC 

there is exceffe in his beliefe, when I fay,he beleeveth to have liber- 
ty to doe that which is not lawfull unto him to doe, and doth it 
without any refpe6f of confcience unto it, that is not in the Scrip- 
tures language, called weakenes, but rather ignorance, error,mifta- 
king. If then thole which efteemed every day alike had failed in 
this point, as they had done of neceflity, if there had beene any fault 
in them, they had never beene elteemed and called weake by the 
Apoftle, as they are pretended to have beene, but rather ignorant, 
errants, nay diffolute, loofe, profane. 

j Verily, if it were true , that lefm Chrift had ordained the 

obfervation of a fct day of reft, that the Apoltles had commanded 
it, that the Church had practifed it, as a divine ordinance, and as a 
morall point belonging to Religion, as is pretended, thefe Chriiti- 
ans,who could not bee ignorant of iuch things, and nevertheleffe e- 
fteemed every day alike,eftabli(hed not religion and a point of* con- 
science in any of them, and made no greater account of the Lords 
day then of any other day, were of neceifity profane men, and no 
better reckoning was to be made of them. Yet the ApofUe reputeth 
them not to bee iuch : For he forbiddeth to judge and condemne 
them, as hee will not have them to judge and condemne thofe that 
were of contrary opinion, ver. 3. 10. 

^ Nay, he affirmeth, that thofe which regarded not the day,to the 

Lord regarded it not verfe 6. the meaning of which words is, 
that in fb doing they had regard to the glory and obedience due to 
God, knowing that he had made them free from the diiHn&ion of 
dayes, and received them, being well pleafed with that which they 
did. Now fuppofing the morality of the Sabbath, and the comman- 
dement of Chriit and of his Apoltles, which made the obfervation 
thereof a neceflary point of Religion, which thefe men could not 
be ignorant of, I cannot conceive, how not regarding the day for 
Religion and confeiencefake, to the Lord they regarded it not, fee- 
ing they had rather finned againit the Lord by not regarding it. For 
they had manifeiUy vilipendedhim, by their misbel iefe, whereby 
they efteemed not die obfervation of a day of reft, which they 
knew to be morall, and molt ftraitely commanded of God, to bee a 
neceiTary point of Religion. It is therefore more conformable to 
reafon, that thofe which made diftin<5tion of dayes and elteemed 
one above onqther, were weal^: And in this doe all the interpreters 


Chapter Tenth. ji 

agree. Nevertheleffe the ApolHe faith with good reafon of thefe 
weake ones, that what they did, they didittotheLord,becauie 
they did it through devotion, and tendernefie of confeience, ha- 
ving fome Religious ground,which was a colourable excuie to their 
infirmitie, and made it tolerable, not only to men, but to God alfo. 

Now it being io,that the Apoltle did write to the Romans who 7 
were Cjenttles converted to the Chriftian faith, wee may efteeme 
with great appearance, that this day, which fome of them, through 
innrmitie, had fo much regard unto, was Sunday, which was kept 
in the Church, not by any divine Ordinance, not alfo through ne- 
ceflity of Religion, but f imply by an ecclefiaft icall cuftome, in re- 
membrance,that on that day Chrilt rofe from death unto life,& was 
eiteemed of them a day of neceffary observation, in and for it felfe, 
which others better intt ru&ed efteemed not. This, being fo,eita- 
blilheth throughly the opinion that I defend, and evicts the other. 
But although the Apoitle had intended to ipeake of dayes comman- 
ded m the Old Teltament by the Law of Cfrfofes, to the religious 
obfervation whereof many, not as yet well inftm6f ed in the know- 
ledge of Evangelicall liberty, thought themfelvestobeboundfor 
confeience fake, the argument remaineth as ftrong as can be. 

For howfoever the Apoftle his meaning be taken, hefpeaketii 
generally, and imputeth to infirmity of knowledge and of confei- 
ence under the Gofpell, the efteeming of one day above another, 
and to Ihength and fh-menefle the elleeming of all dayes alike, 
which he neither could nor (hould have pronounced fo in generall 
tearmes,if at the fame time there had beene a let day of reft binding 
the confeience of Chriftians to cbierve it, for its owne fake, as be- 
ing morall, and for Gods fake who had commanded it. For by this 
meanes thofe had not well done, fo farre were they from being 
ftrong in knowledge and confcience,tbr efleeming every day equal- 
ly, which they (hould not have done. But the others had done well 
and religiouily, to eiteeme one day above another, fo far were they 
from being weak : which yet notwithstanding is manifeftly againifc 
the fcope of the ApoiUe,who declareth them to be weak,not limply 
as we have touched heretofore, for obferving a certaine day, but foi: 
keeping it with a confciencious regard, and opinion of a religious 
obligation, particular unto it, more than to any other day which is 
the onry thing worthy to be blamed, and might be a jult caufe of of- 
fence, E 2 Clnvs, 

51 Thfirft Part: 

Chapter Eleventh. 

Reason ii. 

i ■, The Sabbath was to the Ifraelites a ftgne of their fanclifica* 

3. Not only in the toylefome ages of this mort all life, but alfo in 

the eternity and refl of the life to come, 

3 . Through Iesus Christ, who hath perfectly accompli' 
Jhed the benefits which it reprefented imperfeflly . 

4. And therefore it was to continue till his comming only, 

5. This truth is confirmed in the Epiflle to the Hebrewes, by the 
type of the bodily reft of the people in the land of Canaan. 

6 . zs4s alfo by the type of Gods reft on the Seventh day, 

7. Gods reft and the reft of the people were two types of the fame 
thing, but unknowne till the Law was given, 

8. This is acknowledged by thelewes, who con fir me it by Scrip- 

9. Hereof it follow eth y that the Sabbath was not given to <*s£^ 

10. e^> alfo that it is not obligatory under the l^nv Teflament. 

1 1 . Although the heavenly reft which it typed be not yet come. 

IT is manifeft enough by the f orefaid paffages, that the obferva- 
tion of a Seventh day of Sabbath is. not a morall duty, and ob- 
liged! not by a divine Commandement, mens confciences un- 
der the New Teftament, Nay it is apparant that the Sabbath day 
was inftituted to the Ievves only, and appertained to the ceremo- 
nies of the Law. I confirme this againe by thefe words of God 
in Exodus Chapter ^i.verfeiy. and in Ez,ekjel Chapter 20, 
ver. 1 2, 20. Verily my Sabbaths yee [hall keepe, for it is afigne 
betweene me and you throughout your generations, that yee may 
know, that lam the LORD that doth fantlifie you. Where is 
to be marked the Sabbath is called a ftgne ordained of God, not 
to all men, but to the Ilraelites onely, to fignifie unto them their 


Chapter Eleven. 


confecration to his fervice, and their lan6lirkation,which coniifted 
in a continuaU abftinence from all vices and finnes, which verily 
trouble and di (quiet the foule, and alio in a bodily reft ibmetimes 
from the tuimoiles and cares of this life, that they might beftQW 
(ome fit and convenient time without hinderance upon the con- 
templation of God, and meditation of his graces, and ib give place 
to the operation of the holy Ghoft, whereby they might bring forth 
workes of godlineile, and of true holinefle. To the end that the 
Sabbath day might exprefle this vifibly, and alfo be unto them a 
helpe and meane to ib neceflary a duty, they were commanded to 
forbeare exactly all fervile workes, and all bodily labour belonging 
to the worldly imploiments of this prefent lire. Which figured, and 
taught them fufficicntly, that God obliged them farre more to ceale 
from the workes of finne, which are properly fervile, according as 
it is wnttei\irhofoever cornmitteth finne , isfervant of finne foh. 8. 
ver^rRornjS. v.\6, Andtoabflainerrom the lulls a'ndadsof the 
tie(h and of the old man, and to compofe and quiet themfelves con- 
veniently with a fpirituall reft, that they might receive the heavenly 
infpirations of his grace ; And as it is faid in Sfaiah % fhap,$ H.v t I 3. 
not follow their owne waies s norfinde their owne fleafure , norfpeake 
their owne words : For, as 1 have iaid, God purpoled to figure by 
that bodily and externall abftinence from ear, lily workes, the in- 
ward and fpirituall abftinence from finne- 

Nay, to inftrucl: and affure them by the Sabbath, as by a figne, 
that it is hee, even the Lord, that fanctifieth his owne children, 
that giveth them grace to reft in fome meaiure from their finnes and 
troubles in thefe lower parts of the earth, and (hall tully performe 
their fan&ification in heaven, where after the workes and tuimoiles 
of the an^er of this life, there lliall be, as it were, a feventh day 
of Sabbath, a time of perfect and eternall reft for them ; For wee 
may efteeme, not without fome likenefle of truth, that the genera- 
tions of the world ought to be fixe, compofed each of them of a 
thoufand yeeres, and figured by the fixe daies of worke, in refpeft 
whereof it is, perhaps, iaid, that one day is with the Lord as a thou- 
find yeeres ; and a thonfandjeeres as one day, Tfal,$. verf.4. and 
1 Peter $.verf$. 

The Sabbath day was interrupred by other worke-daies, and 
returned onely every feventh day by a continual 1 reciprocation and 

E 3 yicimtude 3 

54 The firft P a kt. 

viciffitude, whereby it reprefented but imperfe&ly the perpetuity of 
the true reir, as figures can hardly reprelent in perfection the truth 
whereof they are figures : But at the end of the world this reci- 
procation of daies thall ceafe, and there fhall be, as it were, one 
perpetuall day, which, as Zechariah faith, Chap. 14. verf.6,j m 
Shall be all one day, wherein there (hall not be day and night, light 
and darkneffe, but a perpetuall light without darknefle. After this 
manner the fpirituali relt hath its interruptions and dilcontinu-* 
ance in this world, the continuation of it is, as it were, by fits,and 
new beginnings : But in the world to come, it (hall have a conti- 
nuance without lntsrmiffion, with an intire and folid perfe&ion, 
without any trouble of finne,or of labour. God granteth this reil 
to his owne children tor his Sonne the CMeflias his fake, the onely 
confideratiAi of whofe death, the force and efficacy whereof Wret- 
ched out it felre as well forward to thofe that went before, as af- 
terward to thofe that have, or (hall come after the accomplilhment 
thereof, was unto him in thefe times of the old Teltament, as 
fince, a moll forcible motive to ccnferre upon his ele& fan- 
&ification, with other comfortable and faving benefits here on 
earth beneath, and there in heaven above. So the Sabbath directed 
the lewes to Chrift, who was to come, and was a figure thereof, re- 
prefenting unto them a benefit of the Covenant, which Chrift was 
to purchale and ratifie with his owne blood, and therefore it ought 
to have its accomplilhment and end in him, as have had all odier 
ancient figures, whereby he was reprefented. 

And indeed, in the paffages before cited, it is called afigne be- 
tweene God and the Ifraelites, which is the lame name that 
is given to the Circumcifion,the Pa(Teover,and other legall figures 1 
and moreover, it is laid, that it (hall be a iigne betweene God and 
the Ifraelites, for a perpetual I covenant^ and for ever^ but in the 
fame fenfe that all other ordinances of the Law, and divers tempo- 
rail promiies made to the lfradites, are called perpetually that is, in 
their generations , which is expreily marked in the forenamed place 
ok Exodus, Chap. 31. zerf. \6, 17. where God faith, Wherefore 
the rhil 'yen off/racljball ks e p e my Sabbath, to obfsrve the Sabbath 
throughout their generations for a ptrprtuall covenant . It is a fignc 
hetwene mee and the children of Ifrael for ever, meaning, that it 
fhould remaine till the commingof Mejfias 7 during the oeconomv 

Chapter Eleven 


oldie Law, and wluleft the people of Ifrae/ fhould betheonely 
people of Go J, but no more in the time ofMejfias, whole time and 
generation belongeth not to thofe generations which God allotted 
to the Ifraelites J when he laid, that fuch and fuch things (hould 
be done, and lhould continue in their generations, words which 
are ordinarily lpoken of things that were to periift only in the time 
oftheoldTeilamenc. As when God ordained the Sacrament of 
Orcumcilion, he laid to Abraham, that itjhould be to him, and to 
his feed after him in their generations, for an evcrlafting covenant , 
Gen.ij.verfj.9.1 o.When he commanded^he Jfraehtes to fill an 
Omer or Manna, and to keepe it,he laid, it lhould be for their gene- 
rations, Exod. 1 6 .verf .^2, 3 3 . that is,tillthe comming of Meffias y 
and not afcer. So he faid to lacob, I will give this Land to thy feed 
after thee y for an ever Lifting pojfejfion , Genef.^.verf^. So to the 
Israelites of the PaiTeover, Ton /ball keepe it afeaft to the LORD 
throughout your generations, by an ordinance for ever,Exod.i 2.v. 
j 4. So the ordering of oile 111 the Lamps from evening to morning 3 
in the Tabernacle of Congregation,before the teftimony, by Aaron 
and his fons, is called a (latutefor ever unto their generations ,8xo. 
^j.verf.ii, Soto P£/#*^,andto.hisleed after him, Godpromifed 
the covenant of an everlafling Priefthood, Numbr. 2$ . verf. I 3. 
What I have faid and made good of the Sabbath day, that it 
was of old a figue of the fpirituall and heavenly reft,the beginnings 
whereor God giveth to his children in this life, and (hall give them 
the full plenitude in Heaven,may be confirmed by the words of the 
ApolUe in the Epiille to the Hebrewes, Chap. q.where intending to 
(hew to the Hebrerrs,t\ut there is an heavenly reft, prepared 8c pro* 
mifed by God to them that are his, which they Qiould labour to en- 
ter into by faith,and take heed to themfelves,left any of them (hould 
come (hort of it through unbeliefe, he ailedgeth two types & figures 
thereof. The one is .the bodyly and terreftnall reft which Cod had 
promifed of old to the Ifraelites 1 in the Land of £Ww»,called for 
that caufe,T^ Land ofreft,Deut.2<>.IoJh. 1 . ver.l 3 .and Gods reft^ 
Vfal.9% . verf 1 1 . which thole of the Ifraelites that were incredu- 
lous and rebellious in the wildernefle entered not into, but thofe 
onely that beleeved Gods promife : By this God reprefented, thac 
no Inridells lhall enter into the heavenly and eternallreft, but the 
ftithfull onely. Now hee venfieth that the reft of the Land of O-, 

5<S 71* firfi Part, 

naan promifed and conferred upon them that beleeved, and denied 
to thofe that were rebellious, was a figure of that other better reft 
which the faithfull receive, and all Infidells are lhut out of, by this, 
that after fo long a time, to wit, foure hundred yeeres after the If, 
raelites were by Iojkuah brought into the Land of Canaan, God 
f peaking by the mouth of David, yet againe warneth the ifraelites 
then living, that at what time they (hall heare his voice,th?y harden 
not their hearts, as their forefathers did in the wilderneffe, left they 
thould come (liort of entnng into the heavenly reft promifed to 
them ; as their anceftors for their unbeliefe were bereaved ofthe efc 
left of the promile to enter into the earthly reft of Canaan. This 
advertifement is perpetuall,and belongeth alio to Chrifiians : nay, 
we may fay, that it hath properly relation to the time ofthe GofpeJ, 
which is that certaine time determined and limited of God, where- 
of mention is made in the feventh verfe, and is fo called ordinari- 
ly in the new Teftament, CjaL\. verf.2. 4. Eph. 1 .verf 1 o. Tit A, 
verf 3. Therefore we which are under the Goipell to day, and 
have the Gofpell ofChrift preached unto us, and heare the voice 
of his Goipell, muft beware, left, becaufe of our unbeliere and 
rebellion, wee enter not into the celeftiall reft, no more then at 
that time the rebellious Ifraelites entied into the reft of earthly 
Canaan. For from hence the Apoftle maketh this collection, that 
conf idering the Ifraelites w,ere entred into the Land of Canaatt y 
and poflefled it peaceably Without feare, when God by his fervant 
David {poke againe the forefaid words of entring into his reft; 
fure Gods meaning was to fignine a farre better promile of a more 
excellent reft, then was the reft of the Land of Canaan, even a 
ipirituall and an heavenly reft, whereof that other, and the promise 
thereof, was but a figure and (hadow. For if the promife to enter 
into Gods-reft made firft and foremoft to the Ifraelites had attained 
its full and whole accomplifhment, after that Iojbt&ah had introdu- 
ced, and given them reft in the Land of 'Canaan, God after that 
introduction, had not exhorted them, to take heede that they har- 
dened not their hearts in that day, in which he fliould make them 
heare his voice, left they (hould not enter into his reft, as if they 
had not beene in it already. Whereby hee therewith made them a 
promile of entring into his reft,if they beleeved and were obedient. 
Therefore the Apoftle concluded*, that there rem/tweth a reft to 


Chapter Eleven. 57 

the people of god, verf. p. a reft ipirituall and heavenly, purchafed 
unto them l>y the true Iojhnah^ evenby Iefta Chrifi^ of whom the 
other lofhuah was but a figure. 

The other Type which he propounded! to the fame purpofe, is 
taken from Gods reft on the feventh day, after the creation of all 
things, which reft could not be underftood by the promiie which 
God made fo many ages after the creation, of entnng into his reft, 
becaule it was paft and finifhed then, when he ended and finiihed 
all his workes, as may be clearely feene by the Hiftory written in 
Genefs y Chap. 2 . verf. 2 . But the meaning of the Apoitle is, that it 
was a figure of this other ipirituall and heavenly reft, ordained and 
prepared from the foundation of the world. For, if the reft promifed 
and granted to the Ifraelites in the land of Canaan is mentioned as 
a type, this reft of God on the feventh day isalledged in the fame 
quality, feeing they are both coupled together. The Apoftle con- 
firmeth, tliat Gods refting on the ieventh day was a type, by the 
words written, Genefis 2 . verf. 2 . where it is faid, that Godrefted 
the feventh day from all his workes , Heb./\. verf 3, 4. which had 
not beene thus Co exprefly written, considering that, to fpeake pro- 
perly, God, who was not wearied, refted not, and his retting was 
only a ceafing from the product ion of his creatures, and from giving 
being to any more kindes then thoie which hee had made in fixe 
daies : Seeing alfo one day is not of it felfe better than another day, 
if God in this ieventh day,and his refting in it 3 had not intended to 
let downe a type, and to figure fome myftene,.to wit, that as he had 
his workes of the creation by divers degrees in iixe daics, and refted 
on the feventh day, doing no more, but onely keeping and preser- 
ving his workes in the being he had given them, even lo he produ- 
ceth and lets forward by a continuall advancement the worke of his 
grace m his ele6t, during the fixe daies of this world, after which, 
having ended this blefted worke of his mercy, he ("hall reft from it, 
and (hall intertaine and continue in this happy ftate of perfection 
for ever and ever, and (hall make them to reit alfo with him on the 
feventh day of the World to come, which (hall never have an end . 
Vndoubtedly, to fignifie this perpetuity, no mention is made in the 
hiftory of the creation of any terme or end ot the feventh day, that 
God refted in, as it ls of the other daies, nor alio of Gods reft, 
which in effeft hath continued ever lince, becaule tlus other 


58 ThfirftVAiT. 

reft which it figured (hall never have an end. 
7 Now this figure of G ods refting from the works of grace, which 

he had firft reiolved and determined in himfelfe, and founded upon 
his owne reft from the workes of nature, was intimated by him, 
when giving his Law to the Ifrae/ites y he commanded to rorbeare 
all workes, and by that ceilation to fan&ifie the ieventh day which 
he had reiled in, to the intent that this day, and their certation on 
it, as an image correfpondent in iome fort to the example of his 
ownereir, fhouldbe unto them like wife a type and figure of the 
eternail reft which they ihould obtaine in heaven, after all the 
workes and toiles of thislife,axcording to his good pleafure where- 
by he had ordained from the beginning that it mould be fo. And 
lo Gods reft on the Ieventh day, after the creation was ended, and 
the reft which he ordained alfb to the Ifraelites on that fame day 
after their fix dates worke, were in efTe6t two types of one and the 
fame thing, to wit, of the accompli Ihment of the ialvation, and of 
the bleiTedneffe and glory of the raithrull in heaven ; but in divers 
refpe6h,according as this accompli inment may have relation,either 
to God, or to the faithf ull. To God, as to the author, who having 
begun and furthered it, will alio accomplilhand perfect it,in which 
refpe6t it hath had properly Gods reft tor figure : To the faithf ull 
as unto thofe which (hall mjoy and poflefle the benefit thereof after 
the turrnoile of their irkefome workes in this world. In which re- 
gard it had properly for type the reft ordained to the Ifraelites. It 
is likely that the Apoftle in consideration of this myftery, when 
lie fpeaketh, verf. p. of the heavenly reft,calleth it not ^ra^^as 
he doth in all the former verfes,but oaCCaT/^uo^ufing a word taken 
from the Sabbath of the Iewes, and that purpofely to teach us that 
the Sabbath of the lewes in the relation it had to Gods reft on 
thefeventh day which it was founded upon, was a figure of the 
eternail reft prepared for the faithfull. 
& And indeed, the Iewes have alwaies underftood it fo. For they 

teach, that this reft of thefeventh day, was a type of the reft pre- 
pared for Gods people in the world to come. W hereunto they ap- 
ply this Title of the 9 2. Pfalme, zATfame offong for the Sab- 
bath day 2 faying,that this Tfalme is a fong for the time to come, 
to wit, for the day of eternail life, which is all Sabbath, all an holy 
reft, figuified alfo by the Sabbath named jointly with the new 


Chapter Tenth, 51 

Moones in Ifaiah66. Chapter verie 23. W hare god faith, that 
from one New Cftloone to another , and from one Sabbath to ane- 
ther, {ball all fle/h come to worfbip before him. Which words, be- 
ing applyed to theeliate and condition of the world to come, as 
they may be moll fitly, give to understand, that the New Moones 
and the Sabbaths, wherein holy convocations and lblemne actions 
of Gods fervice were praclifed, were types and figures of the great 
convocation of all that are his, in his heavenly kingdome, and of 
the eternall rell which they (hall enjoy there, Ierving him without 
interruption, becaufe there is no intervall,no fpace there betweene 
the Sabbaths and the New Moones, that is, betweene the times ap- 
pointed for reft and the folemne fervice of G o D, as there was un- 
der the Law among the Iewes, but one Sabbath following immedi- 
ately another, one New Moone iucceeding, without interpo(ition a 
another, as the words or the Text doe import, and the whole time 
being nothing el(e then a continuall Sabbath, that is, a perpetuall 
tenor, an unintermitted continuance without change, of ierving 
God after a moil glorious and unconceivable manner. And as 
God, after he had created and made all his workes in fixe dayes, 
ceafed on the ieventh day, ceaied, I fay, not fimply, but with plea- 
fure and content, enjoying tlut glory which from hence redounded 
unto himjeven fo he mall then rejoyce and magnifie himfelfe on that 
day in ali his faithfull in whom he lhall have accomplithed his glo- 
rious work of their redemption, and they reciprocally lhall rejoyce 
in him, fijallrefl from their labours > and their workes fiaH follow 
them, Revel. 14. ver. 3 . That is, they lhall receive plealure, glo- 
ry,and reward of all their good works, and lhall inheritea glorious 
reft conformable in fome fort to Gods reft. Vndoubtedly the ufe 
which the Sabbath day had to be a'type and figure of this heavenly 
reft, was the caufe that God did fb precifely urge the Iewes to ob- 
ferve and keepe it inviolably. For he deiigned by fo fevere an injun- 
ction of the exatf. obfervation of the type-, the great importance 
and necerfity of the thing lignified thereby. 

Of this 1 inferre,/^V/? chat the day of reft, feeing it was ordai- « 
ned to be a type and figure of the heavenly and eternall reft which 
Jefus Chrifi was to purchafe to thole that are his, coniidcring alio 
that the Scripture for no other caufe maketli mention of Gods re- 
(ling on that day, and hallowing of ic,but for this typicall and my- 


'66 Tl> e firft P a r £ 

Serious uie,that fay I, chat day was not ordained to Adam from the 
beginning, to bee kept by him in the ftate of innocency, becaufe 
there is great caute to beleeve , that although Adam had perlevered 
in that itate and condition, he mould not have entred into the hea- 
venly reft, buc had enjoyed limply a terreftriall and eternall bleiTed- 
neffe here below in the Paradife of Heden,where C/Whad put him; 
becaufe the heavenly happineffe is al wayes propofed in the Scripture 
as a fupernaturall gift of the grace of Cjod through ChriH fefus^nd 
not at all as a naturall grace. And it is in that refpeft that the Apo- 
ftle in the Epiftle to the "Romanes Chapter 5 . ver. 1 5 . 1 6, 1 7. faith, 
that we receive much more in lefus Chrisl, then we have loft in 
*s4dam, and that there is a f uperaboundance of grace by Iesus 
C h r 1 s t towards us, going farre beyond all the lofte wee have 
made in Adam, which could not be faid, if we had loft any thing 
over and above an earthly felicity, and immortality in thefe lower 
parts, and if zAdam periifting in the ftate of integrity, was to 
be, after many ages on earth, received into the kingdome of hea- 
ven. To which belongeth alfo that which is written in the fifteenth 
Chapter of the firft Epiftle to the Corinthians, where the Apoftle 
making a diftin&ion betweene Adam and Chrifl, faith verfefy. 
that Adam was made hi ^vyjw ^ogav, into a living foule, that 
is to live a naturall life on earth, and to communicate it to his off- 
lpnng,but 7^/kr Chrifl was made ku -ot*"^ (&07rcw 3 into a quickc 
ning fpirit, that is, to give to thofe that are his, a fpirituall and 
heavenly life by the mighty power of the grace of Sanftirlcation. 
Alfb that which headdeth, Verfe^j. The fir ft man made of the 
earthy was earthy, ordained to abide on earth : But the fecondman 
is the Lord from heaven, ordained to have his refidence in heaven 
and to introduce thither all that are his. So in all likelihood Adam 
was not to be tranfported into the kingdome of heaven,although he 
had continued conftantly in his firft integrity and uprightnefle : 
Nay in cafe hee had beene received into that glorious felicity, that 
could not, nor Giould not have befallen him by Iefos Chrifl, as fuch 
an one, that is, as Saviour and Mediator. And therefore it is not 
likely, that God ordained in the ftate of innocency, the Seventh 
day of reft, which was never eftablilhed by him,but to be a figure of 
the heavenly reft and eternall bleffedneffe which Iefns Chrifl ■im- 
parts to all thofe that beleeve in him. 


Chapter Eleven. 61 


Secondly, I inferre againe from the lame doctrine, that feeing 10 
the day of relt was firit eitabliihedtobeeafigure of the heavenly 
relt, whereof C h r i s t is author, it hath no obligatory force 
under the New Teltament, but ought to ceafe, as have done all o- 
ther fignes, figuring the graces which fefets Chrifi hath brought un- 
to us, and among the relt the type and figure of the rett of the Ifrae- 
lites in the land of Canaan, which the Apollkjoyneth together 
with the reft of the Seventh day, letting downe the one and the 
other as types, in the lame falliion and of the lame nature, of the 
heavenly relt. 

^ The exception which lbme take againft this inference is molt 
abfurd, when they fry, that if the Sabbath day was a type of the 
heavenly relt, it ought to remaine in its vigor and ltrength, till this 
relt come, and all the faithiull have obtained it. For to the end it 
fhould continue^ no longer, it iufficeth that this heavenly and eter- 
nall relt hath beene purchafed by I e s u s Christ, and 
that the faithfull poflefle it already in part, fome of them being in 
heaven happy in their lbules, and refting from their labours, the relt 
being here beneath, where they receive the firlt fruits, and an eflay 
of that blenednefle, by the Ipirituall coniolations, contentments 
and delights, which in the middelt of their greatelt afflictions are 
Ihed abroad in their hearts by the Holy Ghofl which dwelleth in 
them. Otherwife, if the foresaid reafon were of any value, the 
other Sabbaths, to wit, the Sabbath of the ieventh yeere, and the 
Iubile of the fiftieth yeere, which were Sabbaths of relt unto the 
the land fhould continue ltill, becaufe they were figures of that reft 
which is not yet come. Nay all the lignes of the Old Teltament 
iliould remaine, becaufe they figured fpirituall benefits, which are 
alwayes to come, either wholly, or in part, toallGoDs Elect 
while they are here on earrh. The fignification of die Iewilh cir- 
cumciiion, to wit, the circumcifion of die heart Ilia 11 not be brought 
to perfection and ablblutely finiflied rill wee be in the kingdome of 
heaven. But it furficeth for an abiolute abolithment of all the 
fignesof the Old Teltament, that Iefns Chrifi hath actually acqui- 
red all the benefits figured by them, although the Ele6t inherite 
them not yet totally and perfeftly. As for the day which the 
Church bath appointed to be a day of relt under the New Telta- 
ment, it hath not beene ordained to ferve fcr a type and figure, 


# z The firjl Part: 

which it neither could, nor ought to doe, but only for or der, and to 
be a meanes of the pra&ife of holy duties, whereun to fome day 
was of neceflity to be allowed. 

C H A P T ER Twelfth. 

\Anfwer to the refyes made unto the former Argu- 

I, Fir ft reply, the Sabbath being mor all from the be ginning of 
the world, the figure was accidentally annexed unto it. 

3. ^Anfwer. The Sabbath was ale gall figure, and no thing el/}* 

3 , Second reply, The Sabbath was never a figurative and Typi- 
callflgne, but only doEtrinall, marking the ftraite communion 
betweene Cj O D, andthofe that are h island isftillfuch afigne. 

a] Anfwer to this reply y by the diftin&ion of Jignes, in thofe that 
are onely do Ur in all and one ly memoriall, or which be fides are 
figurative ortypicalL 

5 . Of which laft fort was the Sabbath. 

6. osfnd therefore it was to be abrogated, as well as all other typts 
and figures of the Lfw. 

7. Which were all, not only typicall, but alfo doBrinall. 

§• Why the fignes of the Chriftian Church, are not figures & types '. 
9. Third reply, concerning the Raine-bow, which is a figne only, 
and no type at all 3 anfwer -ed. 

I o . Some things yet fubfifting, which were fignes figures and types 

under the Law, may be yet lawfully ufea } but not as fignes^ fi- 
gures , types. 
II. For cleering of this, the types of the Law are difiingmjhed in- 
to thofe whofe whole e [fence con ft fie din their ty pit all ufe y as the 
Circumcifien, Taffeover, facrifices ', Sec. 

I I And in thofe, which be fides the type y may in the new Te (lament 
have fome other good and religions ufe y as abftinence ofcertaint 
meatsy obfervation of thefirft day of Moneths, of feafts^ of 
Sabbaths, &c. but not as any part ofGodsfervicc, or through 
necejpty of obedience to Cods G9mmandement % 

13 of 

Chapter Twelve 1 . 

7 3 Of this I aft fort is the Sabbath. 

l^ Fouth reply. The Sabbath did not figure Chrift, therefore 4t 

was not a type. 
I $ An fiver by a diftintlion of lega.ll types , in thofe which re pre fen* 

ted dire Illy thrifts per/on and actions 5 
\6 And in thofe which reprefented direfhly his benefits, fuch as 

were the Circumcifton, all ki*de of Sabbaths, the weekely Sab" 

bath: all thefe are abrogated, and therefore this alfo . 
1 7 All other judaic all ceremonies , although they had no relation t9 

£hrift,have beene abrogated; how much more the Sabbath. 

TO the laft reafon heretofore alledged, fome doe reply, that 
indeed in the Sabbath there was a kind of figure & ceremo- 
ny annexed only unto it accidentally, but as for the thing 
itfelfe, the Sabbath hath beene fince the beginning of the world, 
and continued) ftill a morail thing, feeing it was ordained to 
Adam before / inne came unto the world, and to the Ifraelitcs be- 
fore the Law, fince the giving whereof God added the ceremo- 
ny to the day, to the intent it might be a part, not onely of the 
morail, but alfo of the ceremonial! Law; that Chrift hath taken 
away the ceremony, but a feventh day of Sabbath hath alwaies the 
fame vigor and force, it had from the beginning. 

It iumceth to anfwer, that this reply layeth a falie foundation, 
to wit, that a feventh day of Sabbath is of it felfe moraJl, that it 
was in the time of innocency ordained to Adam, and commanded 
to the Ifraelites before the Law. Whereas it was ririt ordained by 
the Law, and not before, and die figure was not annexed untoit, 
as an accident to a thing already fubfiiting ; Nay, it was never of 
its owne nature but a legall figure, belonging to the government 
and ceremonies of the Law,as hath beene already, and lhall be more 
abundantly confirmed in the refutation of the arguments broached 
for the contrary opinion. 

Others doe reply, by denying that in the obfervation of a fe- 
venth day of Sabbath there was any legall figure and ceremony, 
which was to be abrogated by Chrift : That indeede God in 
the forefaid paffages or Exodus m<\Ez,echiclfmh, that the Sab- 
bath day was to the Ifraelites a iigne that God fandified them, 
But the word Signe fignifieth not alwaies a type and figure/or love 


64 ^ fi r ft Part! 

is a figne that we are Chrifts Difciples, and is not a type ; And the 
publike profefHonofa thing, is a figne of that thing, and is not a 
type thereof ; Even fo the Sabbath in the Ariel keeping therof was 
amarkeoftheftrait communion which was betweene God and 
the faithful! Israelites, as it hath ftill the fame ufe towards C^h 
ftians ; but was not; a figne of the nature of thofe which were abro- 
gated by Iefus Chrift, to wit, a figne typicaU and figurative of 
things to come, to the fulfilling whereof it ought to yeeld and give 
place, but only a ^#nW/ figne, that is,given to be unto them a do- 
cument and inflriiction of Gods benefits towards them,and of their 
duty to him, which therefore was iiich a figne, that it might, and 
ought to fubfift together with the thing that it fignified ; and io it 
followeth not,that it ought to be abrogated at the coming of Chriit, 
but rather that it continueth under the new Tellament, to be unto 
us a figne and document of the fame benefits which concerne us as 
much as the Ifraelites. 

But this reply is of no better mettall then the former, and the 
diftin&ion that it is founded upon is vaine and frivolous. It is true, 
that whatfoever under the old Teftament might in fome fort be cal- 
led a figne y was not alwaies a type and figure : For the word Signe 
is now and then taken in a moft generall fenfe, for any marke and 
token whatfoever, which maketh a thing to be knowne, for every 
effect mewing the caufe from whence it proceed eth,or for every ad- 
junct denoting the fubject wherein it is inherent ; As in the ex- 
amples aforeiaid, the actions and courfes that men take themfelves 
unto, may be fignes of their inward diipolltion, of their religion,or 
of lome other thing that concernech them. And as Chriit laid to 
his Difciples, that by this Jbouldall men know that they were his 
Difciplesjfthey had love one to another, Ioh. 1 3^.3 5 .Even fo may 
it be laid, that a pure and holy life, a religious and upright conver- 
fation under the old Teftament, made the true Ifraelites to be 
knowne, and were a figne whereby they were denoted, as by the 
fame badges the true Chriftians are now knowne. There is an in- 
finite number of fuch fignes, which were never, neither could be 
types and figures. Butthefe are not the fignes that wee treat of, 
nor alfo other fignes ordained purpofely to be memorUlls of things 
part, whereof there were, perhaps, fome which had no other ufe, 
and were never types,and floadows of better things. The fignes we 


Chapter. Twelfth. 6$ 

are about, are ceremonies and outward obfervations ordained or' 
God to men, to fignihe unto them on his behalfe the laving graces 
which he will communicate, and lefus Chriji hath purchafed un- 
to them by his death : And 1 aftirme, that there was no iiich figne 
under the old Teltament, which was not a type and rhadow of 
Iefas Chrlfl to come. 

The Sabbath ought to be forted among theie. I acknowledge 
it was a dollrinali iigne, teaching the Ifraelites, that G od maker of J 
all things, and therefore of all men, nevertheleflfe amongft all had 
confecrated and hallowed them particularly to himlelfe, with 
which figne, the thing, to wit, their fan6fincation was preient. As 
they alio by it made publike profeflion of their religion and pious 
alie6tion towards God. But that barred it not from being a typi- 
call and figurative figne, in as much as it was a ceremony ordained 
of God to the IfraelitcsfXwx. it might lignirie unto them a moil pro- 
fitable benefit, which, although it was in that lame time gracioully 
bellowed upon them, had notwithstanding relation to the Mejfnis 
to come,for whole lake they received it, as we doe aifb at this time. 

W herupon it cannot be inferred,that we therefore ought to have A 
the fame figne at this time in the Chrlflkn Church : Nay, on the 
contrary, we (hould not have it at all. For although the Covenant 
of Grace,m regard of the laving benefits comprehended in it, be in 
fubihnce the fameiince the comming of Chrilt, that it was before 
his comming, yet it is new in regard of their iignes. "For it behooved 
the old (ignes to ceale for ever, and to give over their place to the 
new. The Sabbath,and all other Signes and Sacraments of the Law 
were of the fame degree* 

They were all jointly dcjlrmall and figurative. They taught 7 
the futhfull what was their dutie towards God, and what were 
G o d's graces towards them, and figured unto them the Meffias 
to come, as the meritorious caufe, and as that wondeifull one,who, 
in the rulneffe of times, was to purchafe thole graces, which in re- 
ference to that acquiiition, and to a more full communication of 
them under the new Teftament, and their accomplithment in hea- 
ven, are called The good things to come y Col. i.verf. 1 7. Heb.iO. 
verf % 1 . Although all true believers received them in part, even 
then, m as much as Chrifts future death was no lefTe preient to 
God, then if he had fuffered it already, and obtained the fame 

F worth 

66 The firft Part.* 

worth, power and efficacy. Their Sacraments the Circumcifion,, 
Paffeover, Sacrifices, Aiperiions, &c. were they not fignes of 
Spintuall benefits, which God granted to his faithfull fervants at 
the very inRant of their celebration, as of the forgivenefle and blot- 
ting out of their fins, of their regeneration, and of other heavenly 
and laving graces ? Were they not out of hand made actually par- 
takers of chefe graces, aslboneas they received the fignes whereby 
they were iignified, and they inftructed and aiTured by them, as by 
moil certaine documents and pledges of their prefent and reali exhi- 
bition? Did not God declare himfelfe to be, and was he not 
really the God of ^Abraham at that fame inftant, when he or- 
dained unto him the Circumcifion in his fleth to feale that gracious 
gromife in his heart ? And did not that promife containe the whole 
lubftance of the Covenant of grace I 

But although they received the graces fignified, the fignes were 
never the lefle typicall and figurative ; for as much as the LMeJpas 
to come, was the marke that they were levelled unto,and by whofe 
death thofe graces were to be deferved and purchaied. Alio they 
have all cealed at the comming of Chrift • and although we receive 
under the new Teftament the fame graces, we have no more thefe 
ancient fignes : For Chrilt hath given us other fignes, which with 
greater cleareneiYe and perfpicuity reprefent and allure us, that Cod 
giveth them unto us, but as being already purchafed . Which there- 
fore to fpeake properly, are not fignes and types, beeaufe they have 
no relation to the tJWeJfios to come, nor to a future accjuifinon to 
be made by him,as were all other fignes, wherewith under the old 
Teilament God had clothed the Covenant of Grace, and which 
alio for this caufe,Chrift hath abrogated. Neither can it be ihewed 
that God will have to continue under the new Teftament, any 
thing that he had ordained under the old Teilament, to be an out- 
ward figne, fignifyingany faving grace, tliat Chrift at his com- 
ming was to purchale by his death to his Church, God will have 
it to continue under the new Teftament. 

They alledge to this purpofe, but moft unfitly, the %aine-bow 
in the clouds, which God gave of old for a figne to Neah y and 
continued! (till in this ufe of a figne. For it was a figne ordained 
onely to confirms a temporall promife, common, not onely to all 
roen,but alfo to all living creatures of all flefli that is upon the earth, 


Chapter Twelfth. 67 

rowir, chat there (hall not any more be an univerfall floud to de- 
ftroy the earth, and all the creatures that are therein, as he had done 
before, Genef. g,verf.\o y \ 1,121 3 , 1 4, 1 5, 16. which was not a 
benefit of the Covenant of grace rounded upon lefnsQhrift, but a 
naturall covenant,and therefore was in no i'enfe typicail,had no re- 
Iation to the Meffias to come, and for this cauie ought not to be 
abolithed by him, but was to continue, as in its naturall being,even 
lb in its being relative, fignifying this temporall grace, winch the 
earth mail in joy to the worlds end. 

It is true, that lbme things which in the old Covenant have l0 
beene uied for types and figures, and fubiift ltill in their naturall and 
abfolute eflence, may be freely and indifferently applyed to fbme 
good and lawfullufes, which they are capable of under the new 
Covenant. Bat in regard of the end they had to be typicall fignes, 
and of that neceflary obligation which was m them by Gods anci- 
ent Ordinance for any end whatibever, they are all abolithed 5 nei- 
ther is there any one of them that hath vigour and ftrength vnd^r 
the new Teftament. 

Which to explaine more clearely, I fay, that typicall things II 
under the old Teftament were of divers forts ; Some of them were 
in fuch fort typicall, that their whole effence confifted in that 5 
neither can in matters t)f religion, the type & figure be {everedfrom 
their lawfull ufe,nor applyed to the exercife of any religious functi- 
on allowed in the ftate of the Gofpeil. Of this condition, rbr 
example, were the Circumcifion^ the immolation of the PafchaH 
Lamb f he Sacrifices :The whole ufe of which fignes was to figurate 
Chrift to come, and his benefits ; neither is there any refpe6t fitting 
rbr die exercifes of our Evangehcall religion, for which any man 
may lawfully circumcife his children, offer the Pafchall Lambe, or 
give facnficesofbeaftstoGod. 

Others were in fuch fort typicall, that they may in themf elves 
have another ufe then to be types, and be imploied lawfully in the 
pradtice of actions of the Chnrtian Religion : As for example, 
thefethattheApoftlefpeakethof in the Epiille to the Colojp.ans^ 
Chap.i.verf. 16. to wit, theabftinence of certame meats, the 
keeping ofnewMoones, of Holy daies, of Sabbaths. Yor we nvy 
abftaine from meats, nay, from a certaine kind of meats, to raft, to 
keepe under our body ,and bring it into iubject ion. \Ver.;ayobferve 

F 2 the 


<58 fbsfirft Part; 

the firft daies of every Moneth, the Holy daies, the Sabbaths, to reft 
from the toile of the world, and to apply our felves more carefully 
and particularly, then uiually we doe, to the hearing of Gods 
Word, to finging of Pialmes, to publike Prayers, to bellowing 
almes on the poore, all which are Evangelicall duties, for which it 
is not onely lawfull, but alfo fitting that fome times be appointed. 
As indeed from all times both rafts and divers feafts have beene ob- 
ferved in the Chriftian Church. But to keepe all thole things for 
Religion and Confcience fake,, as a neceflary point of Gods fer- 
vice, or to believe that we are bound to doe fo, by the Com- 
mandements which God gave under the old Teftament, when 
he eftabliflied them for fhadowes and figures, were a thing al- 
together unlawfull. 
j. The Sabbath day is wholly of this kind. It is certaine that 

Chriftians may obferve that day indifferently, as any other da'y y 
and in it give themfelves unto all exercifes of ourChnftian Religi- 
on. And indeed the Chriftian Church kept it in her firft ages many 
yeeres together, as well as the Sunday, which we (hall (hew more 
exprefly hereafter. But to keepe it as a type and figure, as it was of 
old, or believe that we are bound to keepe it rather than any other 
day by the Commandement which God gave at that time, or to 
make of it, for any other reipeft, a point of confcience, it is a 
thing in no cafe tollerable under the Gofpel, in the time wher- 
of Gods Commandements given under the old Teftament concer- 
cerning any typicall thing, although capable otherwife to be apply- 
ed to fom other ufe then to be a type, are not obligatory, and bind 
not the confcience. And as putting apart the typicall confideration, 
divers good ufes may be found, for which a courfe may be taken to 
keepe the firft day of every Moneth, the lblemne feafts of die Pafle- 
over, of Pentecoft, of Iubiles at the end of fifty yeeres, and others, 
yet all thefe daies are abolilhed, and if any man would lay a necef- 
iity of fuch obfervations upon Chriftims, in the authority of the 
ancient Commandements of the Law^ which the Gofpell liath not 
ratified, and eftabliflun them a point of Religion, he ihould with- 
ftand the Gofpel : Even fb, albeit reafons may be found, laying 
afide the type and figure, to make lawfull the obfervati on of the 
Sabbath day, by applying it to Evangelicall ufes, neverthelefle it 
ihould be a fin againft the Gofpell to make the observation thereof 


Chapter Twelfth. Sp 

neceflary, by vertue of the Commandements which God gave of 
old,but the Gofpel hath no more ratified then thefe others,or other* 
wile to erhblifli in it any part of Gods fervice, feeing it was a typi* 
call thing which hath been abolithed with all the reit. This is the 
maine point which I iland unto here : Not that it is unlawful! to 
keepe the Sabbath day jqft as any other day ; But that there is not on 
Gods part any obligation to that day,more than to another day, and 
that k cannot be of it felte a fervice of our Chriitian Religion, be- 
cauieitwasatvpeoftheoldTeftament, and all the types of that 
time have ceafe'd, in regard of their obligation, notwithstanding 
any lawfull uie of them, which other wife may be thought on 
under the new Teftament. 

And wherefore,I pray, if all other types be aboli fried, ought the 14 
Sabbath onely to continue, feeing it was a type of the fame nature 
with the reil, figuring to the IJ'raelites their ianclification by the 
Meffias to come ? Vpon what grounds is it laid, that it was not 
typicall and figurative as all the reft ? Is it, becaule nothing can be 
feene in it figuracive of Ie(us Chrift, as in all other fignes? As 
in the feaft of Pafleover, the Lambe which was killed figured 
manifeftly the perfon oilefm Chrifi put to death for our redemp- 
tion : The facrifices of beafts were figures of the Sacrifice of Chriits 
body : The fprinklings and warnings were types of his blood,of the 
fheddingof it upon thecrofle, of the fprinkling thereof upon our 
confciences by the holy Gholt, and of the fpirituall waiHng which 
we receive thereby. 

To this I aniwer, that the figurative and typicall fignes of the 1 5 
old Teitament, were not all of one fort. It is true, that all had re- 
lation to Chnil, but fome of them reprelented meerly and directly 
Chriits perfon, the actions of his perfon, and coniequently the be- 
nefits depending thereon : Others represented nothing directly but 
his fpirituall benefits, yet as proceeding from him, and from his 
actions, which confequently they figured alfo. Of the firft kind 
was the Pafchall Lambe, and the facrifices that were offered which 
properly were figures of Chrifts perfon and of his facrirke,and con- 
fequently of our redemption, and of the expiation of our iins made 
by him, which is the benefit proceeding from his facrifice. 

Of die fecond fort was the. Sabbath day, whi ch properly and di- 1 6 
reftly reprelented the ian&ification of the people,and iheir ceafing 

F 3 from 

7 o The firfi Part. 

from workes of fmne, but figured alfo therewith Ieftu Chrifi : 
Becaufe by him,that benefit was to be purchafed to the faithfull,and 
they were to receive it by his meanes. For it is by the offering of 
the body oflE sus Chris t once for all that we are fanftiried, 
Heb. i o. ver. l o. Of the lame lore was the Circumciiion,where- 
in no thing can be found that figured properly Christs perfon, 
and the actions thereof. But becaufe it fealed the righteouineffe of 
faith, %omanes^,verfe\\. figured the fpirituall circumcifion of 
the heart, Rom. 1. ver, 28, so. Co/, 2. ver. II. and wasafigneof 
the covenant of grace, Cjenefis 1 7 . ver. 7, 9, 1 o, 1 1 . which bene- 
fits Chrifl was to deferveby his death, in that refpeft it was a figure 
. of Chrifi, and a fhadow, whereof the body was in him, who alfo 
hath aboliftied it. The like were lo many Sabbaths ordained on the 
firfl and laft. day of the reaif s ot the Paffeover, and of Tabernacles, 
on the feaft of Pentecoft, on the tenth day of the feventh monetb, 
in every feventh yeei e, in the fiftieth yeere of Iubile, which all con*. 
feiTe to have beene abolished by Iefiu Chrifi, as things typicall. 
Yet there was no thing in them that made them more particular 
to the Iewes, more ceremoniall and typike, nay not fo much as the 
ordinary Sabbath, whereof God had laid, that which he hath not 
faid of tb<?fe, that it was a figne betweene him and his people^ &c. 
Neither figured they Iefus Chrifi otherwife then this ordinary Sab- 
bath did. For they were not types of his perfon, nor of his acti- 
ons, but only of the fpirituall benefits which are alwayes received 
of the faithfull, and which the true Iewes received then in him 
and through him. Now if all the fignes of this fecond kinde, 
which had of old a great fway in the Synagogue, were accounted 
to be figurative, and as fuch are abrogated, wherefore ibould not the 
Sabbath be likewife aboli(hed ? 

Yea how many things were there under the Old Teilament, 
* 2 whereof no man can tell what relation they had to Chrtft, either 
in his peribn, in his aft ions, or in his benefits, and which perhaps 
in effe6i reprefented no fuch thing, had no typicall (ignification,but 
were only ordinances belonging to order and eccleliaiticall govern-* 
ment, fervill exercifes, childifh rudiments, elements of the world, 
wherewith it was Gods pleafure to burthen his people in thole 
times, which were the times of the infancy and bondage of the 
Church, and therefore were ceremonies, as well as thofe that had 


Chapter Thirteenth! y\ 

lome typicall and figurative fignification. (For under the name or" 
Ceremonies may and ought to be compriied not only the types and 
figures, which properly and manifestly were iuch,buc univerfally all 
the obfervations of the ecclefiallicall policy and government of the 
lewes, all the ordinances of the Law of commandements, which 
were a partition wall betweene them and all other nations, as the 
Apoftle faith, Ephef. i.verfe 14, 15.) Or were memorials of 
things pall, which did belong to the lewes only, and for that caufe 
have beene abrogated by lefm Chrift. So that, although the Sab- 
bath had not had any typicall (ignification, nor relation to lefm 
Chrift, as it had, it was enough to make it to be done away, that it 
did belong to the ecclefiafticall government of the lewes, and was 
alfo given them for memonall of a benefit particular to them, to 
wit of their deliverance out of the land of j£gypt, and of that 
miferable bondage wherein they had not any one day free, neither 
to relt from their labours, nor to ferve the Lord their God. tor in 
the fifth Chapter of Deutcronomie, God repeating by the mouth 
of CMofes the Commandements of his Law, addeth to the fourth 
Comma ndement this reafon of the institution of the Sabbath, ver. 
I 5 . And remember that thou waft a fervant in the land, of <iS£- 
gypt, and that the Lord thy God brought thee out thence, through 
a mighty hand, and by a ftretched out arme : Therefore the Lord 
thy God commanded thee to keepe the Sabbath day, (hewing by thefe 
words, that the deliverance which he had given them from that la- 
borious bondage of the land of zALgypt, mould not onely oblige 
them to keepe the Sabbath fb much the more carefully and religious- 
ly, but was a caufe why he ordained it, to wit, that it might be unto 
them a memori ill,or a token -for remembrance of that glorious and 
wonder full deliverance , 

¥ 4 Chap. 

7Z Tbsfirfl Part! 

Chapter Thirteenth. 
Ctmclufien of the fir ft fart $fthk Trettlfe. 

I* 7fe Sabbath was not ordained, nor knowne, till after the deli* 
verance of the Ifraelites out of the landof <ts£gyft. 

2. The Sabbath was onely a figne figurative of Chrifi, and a 
memoriaH of a benefit particular to the I ewes. 

J. aAll the dayes of the week? ought to bee Sabbaths to Chri- 

OF all that hath beenefaid heretofore we conclude, Firft, 
that the Sabbath was not ordained tilLafter the delive- 
rance of the Ifraelites out of the land of «^gypt, and con- 
fequently^ that they kept it not in -/Egypt, and therefore that they 
had not learned of the Patriarkes their Fathers to obferve it j that 
the Patriarkes did not obferve it; that Adam received not any com- 
mandement of God to keepe it, neither had any notice thereof 9 fi- 
nally that therefore it is notmorall. For if it were moral!, and 
therefore alwayes and in all times neceffary, if God had comman- 
ded it to <iAdam, if the Patriarkes had kept it, they had taught 
their children to keepe it, and that being fo, the liraelites had aftu- 
redly kept it in ^Egypt. If there they had kept it, there had been no 
caufe to ordaine it for a memoriall of their deliverance out of M- 
gypt, and to lay, that after their deliverance, and in confidcration 
thereof, they were comman ded to keepe the Sabbath day, which is 
the thing that God pronounceth molt expreffely in the place lately 
cited, Deut. 5 . verfe 1 $ . and Ez*ek. 20. verfe 11,12. vvjiere up. 
on thathee had {aid ver, 10. that heecaufed the Ifraelites to goe 
forth out of the land of <zs£gypt , headdeth, and I gave them my 
ftatutes, moreover alfo I gave them my Sabbaths } &c. 

Secondly, feeing the Sabbath day was ordained to be a memori- 
all of a benefit particular to the Ifraelites, to wit, of their delive- 
rance out of the land of -/Egypt, and of their feparation from all 
other nations, it followeth that the Sabbath day obligeth not Chri- 

Chapter Tlnrteentb. ?> 

ltians under the New Teltament, as if it were mo rail, and as if 
God bad ordained it by an expreffe commandement to continue till 
the worlds end. "For this end of the Sabbath, to be a memoriall 
of their deliverance and feparation from all other people dwelling 
upon the face of the earth, with the other end afore mentioned, to 
be a figurative (igne otlefus C^fi t0 come,and of the laving bene- 
fits, which were to be purchafed by him, made up the whole ufe of 
the Sabbath : Of which endneither the one nor the other doth be- 
long to the New Teitament. 

The faithfull Chnitians are a people more fpirituall then the 
Iewes were, becaufe they are under the Gofpell, which is an eltate 
more fpirituall and heavenly then was die condition of Gods peo- 
ple under the Law, for which cauie it is called the kingdome of hea* 
ven : And therefore all dayes under the Gofpell lliould be to all the 
faithfull that live in that bleiled and heavenly eflate as many Sab- 
bath dayes, more particularly then to the Iewes, to reil from their 
finnes, and to give themielves to prayers calling upon the Name of 
the lord, to reading and meditation of his holy Word,and to othei 
religious exercifes of godlinefTe, according to the words in Ifaiak 
Chapter 66. v. it,, if they be applyed unto the eftate of the Church 
under the Gofpell, as they may be, and indeed are fo expounded by 
many interpreters, when it is there laid, that then there (hall be no 
more New Moones, nor Sabbaths diltinguiihed by intervalls and 
fpaces of times, but one Sabbath (hall fucceed immediately to ano- 
ther Sabbath, and that all the dayes of the weeke and of the whole 
yeere (lull bee as Sabbaths unto them. This is the conclufionof 
all that hath beene faid in this firlt part, which (hall be more fully 
confirmed by the refutation of the arguments that are brought to 
maintaine the morality of the Sabbath. Which refutation (hall bee 
the fubje<5t of the iecond part of this Treatife. 





wherein the reafons brought to juftiiie 

the morality and perpetuity of a Seventh 
day of Sabbath arc confuted. 

Chapter Firjl< 

Firjl Jnfwer to the firU T^eafon. 

1 . The opinion of thofe that bold the morality of a Seventh day of 
Sabbath cleerelyfet downe. 

2. Their firfl %eafon taken out of Genefis Chapter 2. ver. 2, 3. 

Wijcre it is faid, that God rifted on the Seventh day from all 
his rvorkes, and blejfedthe Seventh day, and fanttified it 7 Sec. 

3 . Firfl anfwer to this %eafen . Moles writing the Htflory of the 
Creation after the Law was given, declareth ocxafionally the 
cattfe that moved God to blcffe and fanEhifie the Seventh day 

' to the lewes ^according to the cuFtome of the Scripturejojoyne 
things done long before with thofe that were done long after >as 
if they had beene done together, and at one time. 

[4« Confirmation 

y 6 Tliefecond Part. 

4 . Confirmation of this by places named by anticipation . 

5. *By that which is written, Exod.\6.ver % 35,34. where it is 
faid, that Aaron laid up in a Pot an Vmer of Manna before 
the Teftimony, which was not done many ye ere s after, 

6. ssfnd by the Hi/lory of Davids combat with Goliah, I Sam. 
I 7. Where it is written, ver. 54. that David tooke the head of 
the Philistine, and brought it to Ierufalem, but he put his ar- 
mour in his tent, although there was a great intervallof time 
betweene thefe two actions. 

7. This joyning of things farre removed in time, isnotunfu- 
table to him that jpeaketh or writethl 

8. Firft inflanee againfi this anfwer, taken from the connexi- 

on of the third verfe with the fecond, from the fame tence 
ufed in both, and from the identitie of the fame feventhday 
jpoken of in bothy &c. 
p. Firft anfwer to this inftance,Jhewing,that in the holy Scripture 
things diftant in time y are exprejfed by words of the fame 
tence yWhen the one hath fome dependancie upon the other. 

10. application of this anfwer to the blejfing and fanclification 
of the feventh day in Mofes his time, joyned with gods reft af- 

I ter the creation, becaufe it was the foundation of that blef- 

11. Second anfwer, It was not the fame particular feventhday 
after the creation, but the fame by revolution which God fart' 

11. Third anfwer y the Hebrew article ft conftrmeth not , that 
the feventh day which Godblejfed was the fame feventh day 
wherein he refted. 

13, Second inflanee, as Cjods ble fling of his creatures after they 
were made, was prefent, fo was his blcffing of the feventh day 
immediately after the creation. 

1 4. Anfwer to this inflanee, the re of on is not alike. 

3.5. Confirmation of the anfwer made\to the words of}AoCesin 
GeneGs, by the conformity of the fame words ufed in the corn- 
man dement given to the Iewes concerning the Sabbat hi 

1 6. As alfo, becaufe the Sabbath was not hallowed for Adam who 
in the eflate of innocency bad no needof fuch a day. 

17. Firft inflanee ', Adam was taught by Cjods example that hee 


Chapter. Ftrft. 77 

flood in need of fitch a day, refuted. 
1 8 . Second inflame, as God ordained Sacraments to Adam, fo be 
ordained to him a feventh day of reft, refuted by a reafon 
fhewing the nullity of that conference. 

1 p. And by the excellency of Adams condition, to which the ordi- 

nation of fuch a day was derogatory. 

2 o. Third inslance, as Gods reft on the Seventh day was the foun- 

dation of the commandement given to the Iewes to reft on that; 
day,fo was it from the beginning, refuted 

[Hole that hold the fecond opinion doe fay, that the \ 
keeping of a Seventh day of Sabbath is a morall 
thing, which from the beginning of the world 
ihould continue to the end thereof, with this diffe- 
rence only, that God before and till the comming 
of Iefm Chrifl had ordained, that the kit day of 
the weeke wherein hee relied from all the workcs which hee had 
made, when he created the world,(hould be ian&ified by all men, in 
remembrance of the. creation, and of his reft on that day : But 
fince the manifeftation of Ieftu Chrift, it was his will, that in- 
ftead of the laft day of the weeke, the firft day, wherein Chrift, ri- 
sing from among the dead, refted from the work of our redemption, 
fhould be obferved in the Chriftian Church, for a memoriall of this 
worke, which being more excellent then the former, it was bef ee- 
ming and juft, that this laft day of the creation, fliould yeekhhe 
poffemon of the day of reft unto it. 

To underprop this opinion,they have broached diverfe reaibns, 3 
amongft which we (hall order in the firft place the reafon taken out 
of the fecond Chapter of Gene (is , ver. 3 . where Mofes, after hee 
had faid, that Godfinilliedallhis workes in fixe dayes, and refted 
on the feventh day, addeth, <tAnd Godbleffed the Seventh day^and 
fanllified it^ becaufe that in it he had refted from all his workes 
which hee created and made. Of which words they conclude,that 
as ioone as ever the Creation was ended, and the Seventh day begun 
to fubfift in nature, it wasblefTed and fan&ifieJ, that is, confecra- 
ted to Gods fervice, and ordained, even then to our flrft Parents 
while they were in the ftate of innocency, to be kept by them for 
this end 3 and therefore the obfervation of a Seventh day is morall,ss 

7 8 lie fecond Part- 

of the Law of nature, and is in no wife ceremonial}, feeing it was 
eftablifhed before fin came into the world, at which time there was 
no ftudowes and figures of Chrift ? becauie in that itate of innocency 
our firft Parents had not flood in neede of him , nor of any 
direction to him by ceremonies. If then in that eftate, wherein no 
corruption of fin had hindred them to ferve God continually, and 
the bodily imployments had been no great disturbance unto them m 
the practice of that duty, God judged neceflary to injoine unto 
them a feventh day,to the intent that giving over all other care, they 
fhould in it addi6t themfelves only to the actions of his fervice, and 
all religious exercifes, how much more in the ftate of fin, where- 
in men have fb many hindrances horn Gods fervice, both by 
fin, and by the laborious occupations of their worldly callings, is it 
neceflary, that a let day of reft be ordained unto them, to ceafe 
wholly in it from the turmoile of their fecular aflaires, and to give 
themfelves only to holy and religious exercifes belonging to Gods 
fervice. This neceffity is as great under the new Teftament, as it 
was under the old ; and therefore God hath not omitted to or- 
daine under both a Sabbath day, yea, a feventh day of reft, which 
being eftablilhed before finne, and corifequently being morall, bin- 
deth all men perpetually. 

There be divers meanes to anfwer this obje£tion : Firfi y no- 
thing obligeth us to believe, that the words written in the third 
verfeofthe fecond Chapter of Genefis fhould be thus translated : 
And Cjodbleffed the feventh day, and fan Rifled it, as if ^Mofes had 
meant to exprefle a time pad long before his penning of this Bookej 
and to tell, that this bleltingandfan&ifyingwas made even from 
the time that die creation was finiihed, and from the firft feventh 
day of the world : Whereas they may be tranflated thus, And God 
hath blejfed the feventh day.and hath fanUified *Y,& underftood/as 
being faid with a Parenthejis,m& in regard of the Ordinance winch 
God had lately made in the daies ofLfrfofcs concerning the feventh 
day, when he gave by his Miniftery the Law of the Ifraelites : 
Which ordinance C^lofes made mention of in- his relation to the 
hiftory of the creation, as of a thing eftablimed and knowne of the 
Ifraelites when he writ,& by occafion of that he had faid,that God 
after he had created all his works in fixe daies, refted on the feventh 
Hay. So we may give this expofition to Mofcs words; God made 


Chapter Virft. yp 

all his works in fix daies, and relied on the leventh day, and thence 
he tooke occahon to blefle and fan&ifie now that day, giving com- 
mandement by his Law to his people of Ifrael to keepe it in their 
generations : So i: lhall be a narration made in this place occafion- 
ally^ according to the ordinary cuftome of holy Writers, and fpe- 
cully of Mofes, when in the hiiloricall relation of things that 
were come to pafVe long before, they find occafion to fpeak of things 
happened iince, fpecially of thofethat were come to pafle in their 
time when they wrote, to interlace, upon that occafion, a mort re- 
hearfall of them, with the narration of things more antient, and to 
fpeake of both in fuch a manner, as if they had happened in the 
lame time, whereof I will here Jet downe lome examples. 

Firft we find divers places named by anticipation : As in the 
1 2. Chapter of Gene/is, veife 8. It is faid, that Abraham removed 
unto a mountaine Eaftward from -Bethel, which name of Bethel 
was not in the daies dizAbraham the;iame of the place betokened 
by it in the forefaid words : For it was not called Bethel, till \\\ it 
Iacob law a ladder reaching to heaven.and the Lord landing above 
it. Then Iacob called it Bethel^ that is, The houfe of God, whereas 
before that time it was called Luz>, as maybeieenein Gene/is, 
Chap.2$.verfi3.i9> But Mofes writing the hiitory of Abraham, 
called it Bethel, by an hiltottcall anticipation, becaufe in his time 3 
Bethel 'was the ordinary name of that place: We read in the 
fourth Chapter,verf. 1 9. that the people came up out of 
Iordan % and pitched in GV/^/, which was not fo called, till Iojhuah 
in that place circumciied the people, Chap. 5 aerfp. Like wife in 
the fecond Chapter of fudges, and firit verfe, the Author faith, that 
the Angel of the Lord came up from Gilgal to Bokim, becaufe the 
place which he caileth "Bokim was fo called when he wrote that 
hi/lory, although it was not yet fo called when the Angel came 
thither, but received that name afterward, from the teares which 
the people fhed and powred out before God, after the Angel had 
rebuked them ; For the Text laith,that when the Angel of the Lord 
fpake thefe words to all the children ef Ifrael, the people lift up their 
voice and wept : Therefore they called jhe name of that place 
BOKIM, W.4,5. 

Secondly, we find the lame anticipation in the defcription of 
things and actions : As in the 16, Chapter of Exodus, where 


So Th* f econ <l P a it t* 

Utfofcs reporteth, how God began firft to give Manna to the Ifra- 
tlites (which I pretend alio to be the time of the firil inititution of 
the Sabbath) and how the Ifraelites carried themf elves about the 
ordering thereof and immediatly he addeth, how he by Gods 
command, ordained that an Omer of it fhould be filled, to be kept 
for the generations of the Ifraelites 3 verf. 3 z. and gave an injun6H- 
ontocJ^zrfl/notakeapot, to put in it that Omer full of Manna, 
and to lay it up before the L o r d to be kept for their generati- 
on, verf. 3 3 . He reciteth alio at once, that as the LORD com- 
manded him, fo <>s4aron laid it up before the Teftimony to be kept, 
verf. 34. which things, as it is evident, were not done at the tirft, 
when God gave them that bread to eat,becaule then there was as yet 
neither Tabernacle, nor Arke, nor Tables of the Law. But becaufe 
when Mofes wrote, all thele things were done, and had their full 
performance, he taking occalion of the hiftoricall narration, which 
he was writing of the rirll Manna which God fent to his people, 
relateth alfo the Ordinance'that God gave to put a pot fall of it in 
the Tabernacle, before the Arke, and the execution of the laid 
Ordinance, which nevertheleffe muft be referred to a long time 

So in the firft Booke of Samuel, and in the 1 7. chapter, after 
the narration made o£ Davids combat againlt Goliah, of his victo- 
ry of that Giant, and of the defeat of the Philifiins, it is added in 
the Text, verfe 54. And'Davidtooke the head of the Philifline, 
and brought it to Ierufalem, butheeput his armour into his Tent '- 
which notwithstanding was not done, but after that David, being 
anointed King, tooke the whole towne of Ierufalem from the fe- 
bufites, with the ftrong hold oiSion^ and dwelled in it, calling it 
the City of David, 2 Sam. 5 . verfj. 9. And therefore our French 
tranllation in the forefaid place, 1 Sam. 1 7. addeth the word 
depuis, that is, (ince, laying, And Davidimce brought the head of 
the Thiliftine to Ierufalem, and put hisarmes in his Tabernacle, 
to (hew, that David did not this as foone as he had overthrowne 
die Philiftine,althou2,h it be related in the Text jointly and at once, 
with his combat and vi6f ory, as if both had happened together, 
becaufe when that hiilory was a writing, the tranfportation of 
the head and armes of Goliah to Ierufalem, and to the fort of Sion 
was done : And therefore it is relatedbyoccafion, as it were with 


Chapter Firfi. gf 

one breath, in confequence of the vi&ory gotten over him : Other 
examples might be found to this pui'pofe, if it were needfull. * 

To keepc this courfe in difcouriing and writing is no wife un- 
fitting nor misbecoraming. If any writing under the New Tene- 
ment the Hiitory of the rirft Creation of the world, and relating 
the forming of light on the fiift day, mould adds by occafion. And 
it is alio on the firft day, tlut the true light of tlie world hath mined 
f^y his ref«rre6tion from the dead, and tor that c.iufe wee obferve 
that day: Or if re-hearzing, that God brought forth bread out of 
the earth to flrengthen mans heart, and Wine to make it glad, he 
ihould adde joyntl y upon this occaiion ; And it is in this bread and 
in this Wine which nounm the body, that lefus Chrifjt Uath inlti- 
tuted the Sacrament of the nounm ment of the foule by him,who 
ihould finde any thing blame-worthy in fuchdifcourfes. Wher- 
fore then CMofis might he not rnoii fitly, by occaiion of that hee 
had written of the Seventh day, and of Gods reft in it, in tiie Hi- 
itory of the Creation, touch alio in the fame difcourfe the edicl: 
made about the fan6tification of that day, feeing that edift had a 
great lway when he wrote the Hiitory ot the Creation, and Gods 
rcit on the Seventh day was the caule and reafon thereof, although 
it was not fb ancient as the firft Seventh day ? 

Againfl this anfwer the initance hath no force which they urge g 
fr6m the conjunct ion and^ whereby the third verfe is joyned with 
the fecond, that is, the blelTing and hallowing of the Seventh day, 
with the finilhing of the workes of God, and of his reit on that 
day, as being done at the fame time, and expreffed in words of the 
fame tence andmoode. Nor what they fay further, thatinthefe 
two verfes, as moil cleerely appeareth,the whole difcourfe is of the 
fame Seventh day, and as in the fecond verie is underltood the firA: 
Seventh day, wherein God, after he had nmmed his workes, relied, 
likewife in the third verfe it is understood fo, when it is laid, that 
he blefted md fantlified the Seventh daj 3 which is alfo expreiTed 
by the demonftrative Article n > to (hew that it was the fame Se- 
venth day ; that otherwife the reafon which is added, and taken 
from the rell of God, mould be worthlefle, becaufe God did not 
reit from the worke of Creation on that day which he- ordained to 
the Ie wes, to be their Sabbath day,but on that day wherein hee fini- 
shed firitallhisworkes % 

G Tor 

8i The Jiiind? ak't. 

£ For I anfwer to this, that the conjun&ion and may well 

enough joyne things diftant in time, and farre removed one from 
another, that alfo they may be expreffed by words of the fame tence 
and moode, fpecially if they have any connexion and dependancy 
one upon another,as in this place,The blefTmg and hallowing of the 
Seventh day, although done long after Gods reft on the Seventh 
day, dependeth upon that reft, as upon the caufe and reafon which 
was an occafion to God to make it. In the Texts before mentioned 
of Exodus 1 6. Chapter the 32. and 3 3. verfes, and of the 17, 
Chapter of the firftbooke of Samuel, in the 54. verfe, which ex- 
prefle manifeftly things done many yeares after thele which are re- 
hearfed before, but depending on them, are joyned to the verfes im- 
mediately going before, by the conjunction and, which is diverfe 
time reiterated, and the words whereby theie diverfe things are ex- 
preffed, are fet downe in the fame tence and moode. It imports 
not, that in thefe examples the thing fubfequent joyned ftraight 
with the precedent, was not a great deale fo farre remote in time 
from it, becaufe both hapned within the fpace of the age of one 
man, as mould be in the Text of Genefis before cited the fan&ifj. 
cation of the Seventh day from Gods reft on the Seventh day, if this 
being part on the firft Seventh day after the Creation, that came not 
to pafle till the dayes of Mofes, which (liould be an intervall of 
more than two thoufand yeeres. "For when two things feparated 
and diftant in time, are to bee coupled together in a difcourf e, if fb 
bee the one hang upon the other, thole that are remote by many 
thouland of yeares, may be joyned together, as well as thole oi* 
twenty or forty yeeres diftance. Neither doe I fee wherefore it is 
not as allowable and convenient to rehearf e at once a thing come to 
pafle two thoufand yeeres and more,arter another that it relyeth on, 
notwithstanding there be a great intervall of time betweene, as to. 
recite one chanced twenty or forty yeares after another whereunto 
it hath fome relation. In the one and in the other there is the fame 
reafon, and the fame liberty. 
X «v Wherefore the bleiTing of the Seventh day made in the dayes 

of Lfylofes, might bee fitly coupled with the Reit of God, after the 
Creation, which was the foundation thereof, notwithftanding any 
whatfoever diftance of time betweene them. As indeed it is fo joy- 
ned in the fourth Commandement, Exodsv Chapter ao. vcrfe x.i. 


Chapter FirSt. 

where God fpeaking to the Ifraelites faith, In fixe dayes the 
Lord made heaven and earth, and refied the Seventh day : 
wherefore the Lord b leafed the Sabbath day , and hallowed it \ In 
which place cannot be underllood a[}lctTing and hallowing done at 
the fame time, that God relied rirfl on the Seventh day, but that on- 
ly which was made in behalfe of the If raelites,as is cleere by the re- 
petition of the Law in the fifth Chapter of Deuteronomie, where 
that which was abfolutely laid in Exodus, T her fore the Lord blef- 
fed the Seventh day, is retrained to the Ifraelites, v.\$ t Therefore 
the Lord commanded thee to keepe the Sabbath day. And in Exodus 
1 6. v. 20. The Lord hath given yon the Sabbath. And in the 3 1 . 
Chap. ver. 1 6 y 1 7. The Children of lfraeljball kecpe the Sabbath \ 
to obferve the Sabbath throughout their generation, for a perpetu- 
al! covenant : ft is a figne between e mee and the children of Ifrael 
for ever. For in fixe dayes the Lord made heaven and earth > 
and on the Seventh day he re fled ; where it cannot be denyed, but 
that with the end of theCreacion, and Gods reft on the Seventh 
day, is immediately joyned the inftitution of the Sabbath to the If- 
raelites, at leall in quality of a figne. If then in that place Mofes 
might fpeake after this manner, and fay, God created in fixe dayes 
heaven and earth, and retted the Seventh day, and therefore he hath 
ordained to the Ifraelites the Sabbath day for a figne ; wherefore in 
the fecond of gene (is ; might he not fay afcer the fame manncr,Goi 
made heaven and earth, in fixe dayes, and rimlhed them-on the Se- 
venth day, and relied from all his workes, and this his Reft on the 
Seventh day hath moved him to blefie and fanclifie that day, to wit, 
to the Ifiaelites,to be a figne unto thern according to that hath been 
faid in the places before mentioned, which are an evident and cleere 
explication thereof. 

Neither is it any wife neceHary, as is pretended, that in the 11 
fecond Chapter of Genefis, in the fecond and third verfes, one and 
the fame fingular feventh day (hould be underllood, and that God 
hath precifely ian&ified the fame feventh day wherein he reded, 
and relied on the fame day that he fan&ified, and therefore became 
in the fecond verfe the firft feventh day after the Creation is under- 
llood, it muft be taken lb in the third verfe. For it futfketh to un- 
derlland in the third verfe the fame feventh day in iikeneifc and ,e- 
voiution,and generally a feventh day conefpondent continually m 

G 2 order 

&j The fecond Part? 

order to that which God refted on, after his workes of the ftxe 
dayes. And this reafon, that God refted on the firft feventh day, 
might have been to God a mod reafonable caule to ordaine long af- 
ter the fan&ification of a leventhday, anfwerable in all points to 
that firft feventh day. The fequell of UPfofes his difcourle is as fit- 
ting in this regard, as in the other ; As if I faid, our Lord fefns 
Chrifl rofe againe, and refted from the worke of our redemption 
on the firft day of the weeke, wherefore the Church hath dedicated 
the firft day of the weeke that hee rofe in, to be holy and folemne, 
the fequele is good, although it be not the fame firft lingular day 
that Chrift rofe on, and the Church hath confecrated, bat the fame 
onely in likeneffe and revolution, yea although there paffed a long 
time after the Refurre6tion of our Lord and Saviour before the 
firft day of the weeke could be well fetled as a day of holy and re- 
ligious exercifes. We fay on Friday before Eafter, this day Chrift 
hath fufTered: on the Afcenfion day, this day Chrift is afcended 
into heaven : At Whitf unday,On this day the Holy Ghoft is come 
downe, although thofe things came to pafle on a certaine lingular 
day which is paft long agoe. But we name fo all the dayes follow- 
ing which correfpond to that firft day, according to the fimilitude 
which is betweene them. And we call the day of the Paflion, of 
the Afcenfion, of the defcent of the Holy Ghoft, thole which are 
not fuch properly, but onely have by revolution correfpondancie 
with the firft dayes,wherein fuch things were done. Even fo,when 
it is faid in the third verfe of the iecond Chapter of genejts, And 
therefore the Lord hdth blejfed the Seventh day, and hath hallowed 
it becaufe in it he hath refted from all his workes, that is to be un~ 
derftood, not of the* fame firft day wherein hee refted, but of a 
Seventh day anfwering unto it in the order and continuali (uccef- 
on of dayes. 
32 The Article n P ut * n tnc tmn * ver ^ e > before the word that fig- 

hifieth feven *)J OtPH proveth not, that it is a peculiar feventh,even 
that feventh day that God refted in verfe 2. For although the Ar- 
ticle n be often ufed to betoken emphatically a thing lingular and 
individual!, already knowne and mentioned, yet this is not uni- 
verfall. For it is ufed much without any emphafis, or expreffe 
demonftrationof any thing, either lingular or certaine, yea limply 
?? %^e for an ornament, and to make the word that it is joyned 


Chapter FjV#. f 

unto more full, which ufe hath alfo in the Greeke tongue the ar- 
ticle o. Verily in the third ver. which we fpeak of in this place,it is 
cleere, that the faid Article cannot be retrained to a feventh lingu- 
lar day, as it is in the (econ i verfe ; Nay it betokeneth more gene- 
rally a feventh day comprehending in it many fingular dayes, which 
by fimilitude, in regard of the order and fuccelTion of times, have 
reference and analogie to the firll leventh day mentioned in the 
laid fecond verfe, and have followed it from time to time ac the end 
of fixe dayes. For it is fuch a fevemlvday that God hath fin&ified, 
and not a fingular leventh. And that feventh day may bee called a 
particular feventh, and considered as particularised by the Article 
H, as it is in efTe6l, in as much as it is not indifferently all feventh 
day, or any of the leven dayes of the weeke that God hath fandfi- 
ried, but it is the lad of them. We feeke only to know, when God 
began to blcflc and to hallow it to men,to be kept by them. And I 
maintaine that this hallowing began not incontinent after tha 
Creation was finimed, but more than two thoufand yeeres after. 
Neither is the contrary proved by this pafTage of Genefis, 

No greater weight hath another inftance which is much urged, * 
that as in the courfe of the Creation, when it is laid, that God after 
he had created every living thing,bleffcd them,^«.i. ^.21,22,27, 
28. is to be underftood a prefent benediction, and not put off to a 
long time : Even lb, when in the fecond of genefis, with the 
ptrfeCtion of the Creation on the feventh day , is joyned the 
blelling and hallowing of that day, a prefent fancfc location is to be 

For the reafon is not alike in the one, and in the other. Firft, 1 jl 
the blefTing of all living creatures, and the blefllng of the feventh 
day are not to be takeu in the ftme fence. That is a bleifing of a6f. u- 
all and reall communication of goods and graces : This is a blef- 
fing of defoliation to be folemnized by men. Secondly j&l living 
creatures, as loone as G o d had created them, flood in neceiTary 
need of this communication of his graces, without which they 
could not have fubfifted in their being : And therefore we ought to 
landeritand, that at that time Godbleffed them after that manner, 
but there was no neeeffity, that man ihould folemnize the feventh 
day as foone as it was made, more than any other day of the weeke, 
and therefore it was not necefiary that God iliould then conle- 

G 3 crate 

86 Tl>e fecond P a r t, 

crate it to that ufe. Thirdlj, it is cicarely fet do wne in the Text, 
that God blefled all living creatures as fooneas he created them : 
For it is added, And God bleffed them, and God [aid unto them, be 
fruitfully and multiply &c. But it is not laid, that God blefled 
the day of reft, and at that fame time commanded Adam and his 
poflenty tokeepe it ; wherefore a like blelfing and hollowing can- 
not be proved from thence to have beene made from the begin- 
ning of the feventh day. 
I r This firft anlwer to the precedent obje6tion,is moreover confir- 

med by the conformity of the words which Mofes maketh ufe of in 
this verfe of the fecond of Genefis, with thofe whereby the hallow- 
ing of the Sabbath was injoyned in the Law, for they are the 
fame ; which is an helpe to mew, that C^lofes writing iince God 
pronounced the Law,ipoke of the hallowing of the feventh day, in 
regard only to the Ordinance that God in his time had made there- 
of, feeing he imployeth the fame words, and the fame difcourfe. 
-£ , Againe, the fame anfwer is confirmed by this, that it is not 
probable, that God from the beginning fan6tified the feventh day 
„ to ordaine it to nsfdam for a day of reft, becaufe Adam in the eftate 
of innocency mould not have had any ufe of fuch a day. "For he was 
without fin, which might have hindred him to ferve God contmu~ 
ally, and therefore needed not a figne, which by the fimilitude of a 
bodily reft and ceflation, might teach him to ceafe and reft from 
fin, as if he had beene already obnoxious unto it, and fo be for that 
purpofe a good help unto him. And though he was capable of fin, 
and had a poffibility of falling into it afterward: Yet as the holy 
Angells were and are ftill capable of fin, and might of themfelves 
fall into fin, if God confirmed them not in grace,and yet a day of 
Sabbath was not behoofefull unto them, becaufe they are in a perpe- 
tuall courfe of ferving God : Even ib to man, in that eftate of in- 
nocency, a particular day of reft was neither very necefTary, nor 
very fumcient to keep him from falling into fin. For to prevent 
that mif-hap he flood in need of daily helps far more powerful!, 
making him to cleave to God with purpofe of heart, to call upon 
liim, to thinke ferioufly on him, and confider deeply his favours and 
graces, which he might and was bound to doe, feeing he had no 
diftra&ion from Gods fervice by any temporall and earthly bufi- 
neffe. For although it be true, that God put him in the garden of 


Chapter Firft. % 7 

Hedat, and commanded him to dreffe it, Gencf.i.verf, i$. yet 
feeing clue place was unto him a place of pleafure, delights, and in- 
■nocency, the dreflfmg of it could not hinder him to ferve God every 
day, wioh ajl neceilary continuance and afliduity. It had rather 
heen unto him a recreation and delightfull diveriion, to keep him 
from lJleneffe, then a neceflary occupation, fedn^ the earth had of 
it felre brought forth all fruits unto him ; no painfull imploiment, 
btcinfr it had not bin accompanied with toileiome travell and wea- 
nneile, and had not required of him an o v er(ighc and imployment 
(6 long, that a particular day would have bin neceflary unto him, 
co reft on ic from his works, and to apply himlelfe without diltra- 
ction to Gods fervice ; whereas che occupations of iinrull men are 
fuch, thacchey are forced of neceflity to win their bread in the 
(weat of their face. Moreover, in that eilate of innocency, ^zw and 
Eve being alone, had no outward exercifes of ReIigion,iuch as are 
thofe that are pracliieu m a Church affembled, and winch, to attend 
on them, require of neceflity a llinted time, and a ceffation from all 
bodily works.But rather all the fervice that God required oiAdam^ 
and which he might have applyed himlelfe unto, was a particular 
meditation and coniideration of his works, and che calling upon his 
holy name : Which fervice he was able co difcharge every day 
abundancly, yea, even then, when he was bufied about the drefling 
of the garden, which was capable rather co ftirre up and encer- 
cairte his fpirit in che mediation of Gods workes, then to hin- 
der it. 

Of no weight is the inftance that fome make, faying, chatal- j 7 
chough Adam in the eilate of innocency had no di(tra6tion from 
Gods fervice, nor crouble and wearmefle by his ordinary labour, yet 
ic was behoofefuil unco him to keepe a feventh day of reft, feein* 
God himlelfe, although he was in no regard wearied and dillra6ted 
•by making all his works in fixe daies, neverthelefle relied on the 
feventh day. Verily, if God after the making of his workes in fixe 
daies, had refted on the feventh day purpoiely, to die incenc,chat by 
an incermifTion of his painfull iabors,and appoincment and folemne 
applying of chacfevench day to fome parcicular holineffe for him- 
lelfe and his owne ufe, as having need thereof, becaufe he could 
noc in che fixe precedenc daies be earned enough about ic, he might 
afterwards recurne to the making of other works after tlje former, 

G 4 ~ r and 

Tbs Jecend Parl 

and fo continue that reciprocation, the forefaid inftance by far grea- 
ter reaibn fhould be much worth.But that faying,that GWrefted on 
die feventh day, fignifieth nothing faving this, that §Wceafedto 
make more workes, and viewed them when they were made, be- 
caufe in the former fixe dayes he had nniQied them all, and this eel- 
fation was only a relultance and neceffary confequence of the in- 
tire perfection of all his worke, wherefore alfo it continued, not 
only on that feventh day, but ever fithence ; Becaufe God hath 
never fince made any new creatures. Whence it is cleerely appa- 
rent that the inftance is altogether vaine, becaufe there is not the 
fame reafon of Gods reft on the feventh day, and of the reft,the ne- 
cefllty whereof they would faine put upon man in the eftate of in- 
nocency . All that this example of God could oblige <iAdam unto, 
was only to indeavour, after he had done his worke, to contem- 
plate Gods workes, and admire in them his glory, which, I fay, he 
might have done fufficiently every day. Now if this example bin- 
deth us not at this time under the New Teftament, as (hall be pro-> 
ved hereafter, how farre leflfe obliged it ^Adam f 
3 g No more force hath that which is alio objected, that if God or- 

dained to Adam^ when he was in his integrity, outward fignes and 
Sacraments, as the tree of life, and the tree of knowledge of good 
and evill, he might as conveniently ordaine unto him a day, of reft, 
For the tree of life, and the tree of kns>wledge, of good and evilly 
to ipeake properly, were no more Sacraments to *AdAm y then the 
other trees of the Garden^yea then all other workes of God, in 
all which he might have confidered fignes and markes of the grace 
and jpower of God ; But the one wasuntohimameanesof the 
perpetuall confervation of his bodily life by eating of the fruit ther- 
or^ and the other an occafion to try his obedience, by the prohibi- 
tion made unto him toeate thereof. Befides this the confequence is 
naught : For to eftablilh fignes and Sacraments fignifying to A*~ 
dam the perpetuall grace of God 3 and his immortality, it he perfe- 
vered in obedience, and on the contrary threatning him with the 
dilgrace of God, and with death, if he became a tranigreffor, was 
not a thing repugnant to his condition in the ftate of innocency, 
neither had it any unreafonableneffe joyned with it: But to or- 
daine a particular day of reft to a man, to whom all the dayes had 
beene Sabbaths,and who day by day had ferved God, as much as was 
neceffary, and as God did require of him, was not a thing futable 
and convenient to his condition i % ' M 

Chapter Firft. 

As in the heavenly Paradiie there is no particular day of Sab- 
bath, but a pcrpetuall Sabbath, becaufe there G o d is glorified 
without If mt or ceafing by the heavenly Holt, even fo in the ten*e- 
ilriall Paradife, where man was righteous and holy, and in a con- 
dition conformc, in fomc ibrt, to that of the kingdome of heaven, 
and a figure thereof \ he had obferved a perpetuall Sabbath toG o d. 
For although hee could not doe it fo perfectly as it is done in hea- 
ven, becauie h* was obnoxious to die neceflities of this naturall 
li£e 9 neverthelefle hee might have done it, anddiditasperfedtly 
as the quality and condition of his being here beneath could fuf- 
fer, fo that it was no wile requifite that he ihould have a particular 
day of Sabbath. 

Nay I efteeme, that to affirme, that God ordained unto him 1 9 
a feventh day of Sabbath, derogateth to© much from the excellency 
of lus condition. For it is moft fure, that the determination of a 
particular time of G o d s fervice made to a man expreffely, (up- 
pofeth that he wants the commodity, and is not able to ferve God 
ordinarily,or hath not an inclination and arfection to doe it, and it 
therefore mult be layd upon him, as a Yoake tying him thereunto, 
and withdrawing him from his other occupations, as alio it is a 
marke of a fervile condition, in witnefle whereof,the appointment 
of fo many folemne dayes of Gods fervice under the Law, was a 
part of the Yoke thereof, from which god hath freed the itate of 
the Gofpell, as being more free and more perfect, wherein wee 
fhould be ftirred up with a more free and voluntary affect ion to his 
fervice. To one that is both able and willing to ferve Cjod conti- 
nually every day, as aAdam was in that itate of innocency and of 
perfect righteoulnefle, it is not needrull to limit a particular day. 
And though a day chofen and picked out from others had beene uie- 
full to sAdamf.0 the end that giving over all other things,he might 
give hioifelfe intirely and only to Gods fervice, doubtlefle God had 
left that choice to his liberty, confidering the wifedome and godli- 
nefle wherewith he had endowed him. 

To fay that fince Gods reit on the feventh day, after the labour 
of fixe dayes in the Creation, was the foundation and the reafbn 
of the inititution made in the Law, of a feventh day, to bee a Sab- 
bath day, the fame reafon being of the fame force and ufe from the 
beginning of the world, fliould have caufed at that time the lame 



po 7be fecond P a a r. 

ordinance, and the lame hallowing of the feventh day to all men, ic 
is aforceles confequence.For there was not a like neceffity of die in- 
stitution of a particular day of reft in theie firft beginnings, when A- 
dam was in the ftate of innocency,nor afterwards when the Church 
fubliited in a rew families, or particular perfons, as there hath been, 
after the Church was become a great body of people, having need of 
a ftinted order and government, whereof God would take the 
care uponhimfelfe, and for that end, among other points of ecclefi- 
afticall order, and rules of his iervice, ordaine to his people of If 
rael growen to a great number, a day of Sabbath, and the feventh 
.of die week,taking for the foundation and reafonof the inftitution 
of a feventh day his own refting on the ieventh day, which became, 
at that time only, a reafon of this ordinance, becaufe God groun- 
ded himfelfe-thereupon to make it, but it folio weth not, that be- 
fore that time, and from the beginning of the world this reft of 
God, which was on the firft feventn day, ihould be a reafon of the 
fame ordinance. That {hould be right and prove good, if it were 
of its owne nature a reafon abfolutely neceflary, and a caufe bring- 
ing forth unfallibly fuch an erfeft, which is not. Otherwife it 
(hould follow, that God was bound to hallow the feventh day, and 
could not fan&ifie any other. It is indeed a reafon, not of it felfe, 
but only for as much as God thought fit, and was pleafed to ground 
upon it the fan&ification of the feventh day. Whereof this is a 
manifeft proofe, that under the New Teftament this reafon hath no 
force to make us obferve the day of Gods reft. Now there is no 
neceifity obliging ustoinferre, that if God would and thought fit 
it mould bee a reafon in the time of the Law, he was alio willing, 
Jtnd thought fit, it (hould be a reaion alio before the Law, andfince 
the beginning of the world : Whereas it is manifeft by the rea- 
fons already alledged, that it was very fit it (hould be lo under the 
Law, but was not fo from the beginning,and before the Law was 


Chapter Second. pi 

Chaptbh Second. 
Three other anfwtrs to the fir ft reafon. 

1 . Second anfwer, although Cjod had from the beginning fanElifU 

ed the Seventh day y he gave no commandement to man to fan* 
ttifie it. 

2. Third an fiver, a/ though Cjod had fanilified the Seventh day 

with relation to man, he had done it only with intention to com- 
mand it afterwards to the Ifriaelites under the Law. 

3. For in Scriptures fanBifcation is often taken for deft inatson tQ 
fome ufe in time to come. 

4. The %eply, that fo God Jhould have refied on the Seventh day 
by deft inat ion only to reft afterwards, refuted. 

5. Fourth anfwer, although God had commanded Adam to hallow 

the Seventh day^ that proveth not the morality of the Sab- 
bath, but only the necefftty of a fet time, for order r fake in, 
Gods fervice. 

6. Whence no necefftty can bee inferred of the obfervation of the 
fame timeftinted to Adam, by all men. 

7. But rather of moe times to bee kept by them, feeing all are 

BVt Secondly put the cafe that the mention made in riie fe- 
cond Chapter of Genefis ver. 3. Of Gods bleffingand hal- 
lowing the feventh day, fhould be underitooc^as done at that 
time, it followeth not, that his meaning was in that fan&ification, 
to prefenbe it to Adam and to his porienty, to be obferved by them. 
Tor it is faid only that God blejfed the feventh day, and fantlified 
it, but not that he commanded man to fanfrifie it, as he did in the 
Law. This fanclification includeth not neceffarily a precept given 
to man. For we may conceive limply, that God in his owne mind 
bleffed and fan&ified it,that is,magnified it,gave it a ipeciall recom-* 
mendation, made a particular account, and had a good liking of it, 

• and 

pi The fecond Parl 

and, as it were, rejoyced and gloried in it, becaufe then he refted 
from all hisworkes, beheld fenouily their moft beautifull and per- 
fect ftrufrure, and his glory in them. Which implyeth not, that he 
was willing to give an ordinance to man to obferve it. For accor- 
ding to the ftile of the Scripture, times, as well as places, are called 
holy, and are laid to be fan&ified by the Lord, (imply in regard of 
his appearing in them by fome famous a6tjon,or fome other notable 
mark, whether he ordaineth them to men to be kept by them,or not, 
as may be gathered out of Exodtu Chapter 3 . verfe 5 . Chapter ip. 
ver. 2 3 . of Dettteronomie, Chapter 26. ver. 1 > . of Iojhna Chap- 
ter 5 . verfe 15, Of Plalme 1 1 . ver. 4. Of Ieremj 3 1 . ver, 40. 
Of Ez.echiel Chapter 2 8. ver. 22. Of Sophomah Chapter 1 . ver, 
7. Of 2 Teter Chapter I . ver. 1 8, 

Thirdly, although this blefling and fan&ifying of the feventh 
day, were tobeunderitood^ as done at that firft time, and relatively 
to man, it mould not follow, that it was done for that time, that it 
had relation to zAdam and to Sve, and that GWhad given unto 
them notice thereof, For God might have blefled and fan&ified that 
feventh day by an appointment and defigne to command the obfer- 
vation thereof to men, not at that time, nor long after, but onely 
when he was to give the Law to his people of Ifrael, as alfo he did. 
If any at this time relating the Hifrory how Noah and his family 
were in the Arke laved by the waters of the floud ; or how the If- 
raelites were delivered from the hands of Pharaoh by the waters of 
the Red -Sea, upon the occafion of that difcourfe ihould adde, that 
then GWfanftified the Baptifme of the New Teftament, he (hould 
fpeake fitly to the purpofe, becaufe thefe things were figures, which 
in gods intention had relation to the figure of Baptifme 1 Cor.i o. 
ver, 2 . and I 'Pet. $ . ver. 21. Although God fan&ified not Bap- 
tifme to bepraclifed at that time in the Church,but long after: Jike- 
wife CMafes might very well fay, that God, as foone as he retted on 
the feventh day, ianctified tint day, becaufe he refted on it purpofe- 
ly, to ordaine it to bee to men a holy day, although hee ordained it 
not at that time, but long after in the dayes of the common wealth 
of Jfrael. And indeed the Hebrew word which is tranflated, by 
the word Santtifie, (ignifjeth, to #onfecrate, ordaine, prepare, pub- 
lifh, proclaime, and is .often taken relatively to that which is to 
come, whether it be apply id to perfons, Ifa. 1 3 . ver . 3 . Icrem .51. 


Chapter Second: 


verfe 27.28. to things, Ierem.6. verf. 4. or to times, 2 King. 1 o. 
verf 20. Ioel 1 .verf. 1 \Joel 2. verf. 1 5 . in which places,as may be 
feene there, the Holy Ghoit. fpeaking in the prefent tence, perlbns 
are{aidtobea6tualiy fan&iried, that is, deitinated and appointed 
for lome anions which they were not to doe then, but long after : 
Likewife actions are named, which were to be performed after a 
longtime; as alio times and daies to be folemnized, which were 
not to happen but after a good while, the times betweene, which 
were correlpondent to them in die ordinary courfe of moneths and 
weeks,having no part in this f olemnity . And why may we not fay, 
that even fo, the leventh day was blefled and fan6tified,that is, or- 
dained to be kept, but not at that time by Adam and Eve,but only 
by their pofterity many ages afteis, and to beginne to be obferved, 
when the Law lhould be given to the people dtlfrael. 

It muft not be thought more Grange that fuch a falsification 
done at the beginning of the world mould be relative to the giving 
of die Law, which came to parte two thoufand yeeres after, then 
to fee in the aforefaid parages divers lanft iiications relative to a6ii- 
ons which were to fall out lbme hundred yeeres after. More or JeiTe 
time are of no moment in fuch things. It furficeth to fan&ine, and 
to fay that a thing hath beene fan&ified in the prefent time, for a 
time to come, which is evident by the places afore mentioned, and 
by others iuch like. If God is laid to have chofen, fet apart, and 
fan&ified from the wombe certaine perl ons, becauf e he was to irn- 
ploy them in holy fun6f,ions when they fliould be of a mature and 
ripe age, and fuch as he (hould thinke fit, before which time he fuf- 
fereth them to remaine in a common condition with other men, as 
may be feene in Ieremiah, £hap. 1 . verf. 5 . and in the Epiftle to 
die Galatians, Chap. 1 . verf. 15. why may it not be laid, diat af~ 
ter the fame manner he ianciifieth a day to be applyed to holy ufes a 
long while after this {anctification, and in the meane while leaveth 
it, till that time come, in the common and ordinary ufe of and 
with other daies. 

Their reply is very light,when they fay, that if the aforefaid anfwer 
be of any value, we mult lay like wile, that as God fancfrried not in 
die beginning the feventh day, buc by delimiting it to be holy af- 
terwards, even fo he refted not on that day, but after the fame man- 
ner, in as much as he appointed it for his reft in forne time to come, 


P4 Tk e f econ <l P a r E 

which indeed is abfurd. for this reply prefuppofeth, that Gods reft 
on the leventh day, and the fan&ification of that day are one thing, , 
and that thefe two fafhions of fpeech may and ought to be taken in 
the fame fenie and meaning : which is not fo, when we fay of 
any body that'ieitethandceafethtoworke, that imports a thing 
prefent; and not done by deit ination only : ?ut when it is faid,that 
one hath fan&ified a thing, in the fenfe that the wovdfanttifie is ta* 
ken,to wit, to deftinate and appoint to an holy ufe, it is not necefli- 
ry that fuch an ufe beginne, as foone as the thing is fan$ iried, fox it 
may be very well appointed for a time to come. 
~ Fourt&y, although it mould be granted, that the feventh day 

was preferred to Adam^ to be obferved by him continually, that 
toucheth not the morality of the Sabbath. For this being granted, \ 
fay the feventh day was not ordained vnto him, as a morall thing, 
nor alio as a ceremony and figure directing to Chrift, of whom he 
had no need in the Hate of innocency, but onely as a point of order 
and of government, which God waspleafed tofubjeel: him unhand 
to flint unto him that time, to wit, the feventh day,for the particu- 
lar time of his fervice, even as he appointed unto him the garden of 
Heden for the place where he would have him to make his refidence, 
and there to apply himlelfe to admire the workes of his Creator, to 
ferve and to worihip him. And indeed, any man may with as good 
reafon conclude, that it mull needs be a morallthing to ferve God in 
Heden y becauie it was the place where God had fetled aAdam to 
be ierved by him there in the date of his innocency, as they doe 
which feeke to prove, that it is a point of morality to keepe a fe- 
venth day of Sabbath, becaufe God ordained in that ftate a feventh 
day to Adam. For the determination of a certaine time can no 
more be a morall point, -then the determination of a place, neither 
ofthem being founded in the principles of nature, and of natural! 
juitice and equity,as (hould be whatfbever is morall,and as indeed is 
all that is written in the ten Commandements, laving tire Com- 
mandement of the feventh day of Sabbath, which is a thing depen- 
ding entirely on inftitution and government, as inall befeene more 
•fully afterwards. Or why may it not be inferred, that not on- 
ly a feventh day, but the lait of feven is morall, becaufe if God or- 
^dained a feventh day to sAdam, it was the. lait of feven; as thole 
.againft whom we doe difpute doe avouch. 


Chapter. Second. pj 

Now if a ieventh day could not be ordained to Adam in quali- 
ty or' a morall thing, but onely as a point and rule of order,granting 
that it was prefcribed unto him, it is inconfequent that it was to 
continue afterwards by a perpetuall ordinance given to all mentor 
there kno neceflity, that all men after finne came into the world, 
ought to be alwaies ruled in Gods fervice, by the fame outward or- 
der that sAdam was rnled by before he finned, feeing things per- 
taining meerly and limply to order, are lubjecl to alteration. 

It is moft true, that it in the Hate of innocency God had or- 
dained to i/fdam a, particular day amongll others to lerve him, it 
fhould be as much, nay farre more fit andneceffary, that wee under 
the ftate of finne lhould alwaies have alike ordinance for us: But 
J fay withall,feeingit lsluppoled that Adam had one of feven daies 
prefcribed unto him in that eftate, although he applyed himftlf- 
every day to Gods fervice without diflinfition, that we in the eitate 
we are in,and wherein we give our felves lb feldome and lo iparing- 
ly to Gods ordinary fervice, by reafon of our worldly imployments, 
fhould have beene tyed to more then one in feven. Yet for all that, 
Seeing God hath never prefcribed to finfull men but one feventh 
day, and that, as I pretend, for the time of the bondage of the Law 
onlyjSeeing alfo under the new Teftament,although we be alwaies 
finners,he would not flint unto us any day, but in that point hath 
left his Church i ree ; I mferre from thence,that it is not likely, that 
hee ordained and limitted to tAdam a feventh day ; nay, not any 
other day of Sabbath, "for by luch a limitation he had tyed and in- 
thralled him in that eliate of innocency, as much and more then his 
off-fpringintheeftateoffinne; which feemcth to imply } that hee 
was as much and more led daily away from Gods fervice, then ags 
poore finners, which is farre beyond all reafon.] 

C H A P« 

p<5 Tl>e fecond Pa kt< 


Chapter Third. 
\Anjmr to tbefecond fyafon. 

t. Secondreafon for the morality of the Sabbath y that before the 
Law was given, the people of Ifrael went not out to gather 
Manna in the wildernejfe, on thefeventh day ofthelveeke. 

2 . Fir/} anfwerfifthis argument the morality of the Sabbath can- 

not be inferred^ no more than of many ceremonies which were 
religioufly obferved long before the Law was given. 

3. Second anfwer 7 In the wilder nejfe God commanded the obferva- 

t ion of the Sabbath^ and of fundry other ceremonies before the 
Law was given 9 and then onely beganne the keeping of the 

4. Therefore in vaine are urged the words of Exodus, Chap. \6 m 

verf.2p,3c>. The Lord hath given you the Sabbath,&c. rfihick 
have relation onely to the command newly made. 

5 . Third answer, If the inftitution of the Sabbath had beene more 

ancient , and if it had beene kept by the Tatriarchesfheir chil- 
dren hadknowne it, andpratktfedit in Egypt. 

6. Tfullity of the reply made to this aufwer, that they had for gotten 
it,frft t becaufe God did never rebuke them for the inobfervation 

of the Sabbath in the land of Egypt. 
j. Secondly, becaufe many godly men which were in Egypt, had not 
forgotten it, and yet before the commandement concerning it 

was given in the wildemejfe, made never mention of it, nay, 

knew it not, as is proved by the Text. 
8 . And by other places of the old Teftament. 
$, Second reply \ that be fides the generall reafon which moved God 

1 6 give the Sabbath to all men, he appropriated it to the people 

of Ifrael for fome other reafons be fides. 
10. Fir ft anfwer to this reply , it cannot be proved, that GOD 

gave it to all men, nay, it is abfolutely appropriated to the 


II. Second 

Chapter Thirl $7 

II. Second anfwer, There is not one of thereafonswhy god gave 
the Sabbath to the lews, adapted to other [nations y although 
they were capable of many of them. 

1 1. Nor alfo to the Patriarchesjvho had no notice of the Sabbath. 

13, If in the Scripture any thing be adapted to the lewes, which 
vpOi common to other men^ it is knorvne to have beene com- 
mon either by the nature thereof, or by the tefiimony of Scrip* 
ture : But it is notfo of the Sabbath. 

He fecond argument alledged for the morality of the Sab- f 
bathes, that before die Lawwas given by Mofcs> it was 
obferved ; -which is proved by the fixteenth Chapter of 
Exodus y where it is laid, that on the ieventh day the Israelites t x u.x6. 
went not out to gather Manna, but refted every man in his place on vir f^ *tj 
that day, becaufe it was the holy Sabbach unto the Lord, which the >i?,5 ° 
lord himfelfe had ordained : \V hence they would conclude, that 
it was already an ancient ordinance Jcnowne of the Ifraetites to be 
fuch,that for this caufe they went not out on the feventh day to feck 
Manna, that forthe lame caufe God powred it not downe on that 
day,leit, it ftiould be an occafion unto them of violating the Sabbath. 
"For all this was done before the Law was given, the giving where- 
of is defcribed afterwards in the lame Booke of Exodus^ Chap. 20. 

To this I anfwer firft y that although it could be moil cleercly z 
fhewed that the Sabbath was obferved from the beginning before 
the Law, which not withftanding cannot be proved, that availeth 
nothing for the morality of the Sabbath. We fee that from the be- 
ginning, and in all times before the Law, the rlrftlings or' the rlocke, 
and the firft fruits of the ground were offered to God. Genef.^. 
ver. 3 .4, diftinfction was made between beafts cleane and uncleane, 
Cenef.j.vetf. 2. tythes were paid, Getief .14.20, Genef.i% % verf.2. 
Circumcifion was given to ^Abraham foure hundred and thirty 
yeeres before the Law ; Yet no man will conclude thence, that 
iuch things were morall : All things obferved beforethe Law were 
not neceftarily morall ; many things may be found in themwhicii 
were figures and ceremonies, and others which did belong onely te 
fome order and rules concerning Gods fervice, and of that nature 
ihould have beene the Sabbath day, if it could appeare tbat it was 
kept before the Law. 


<^g The fecdhd Part? 

2 ¥>utfecondly, my opinion is, that this cannot be proved, and the 

teftimony brought out of the fixteenth Chapter of Exodus for the 
proofe thereof is extreemly weake. It is true ; we find there that the 
Ifraelites kept the Sabbath, but no conclufion can be inferred from 
thence,that it was kept in all times before the Law, nay, it is rather, 
moft likely, that then began the firft obfervation of the Sabbath, be- 
caufe afore that time, in the whole life of the Patriarches,and in the 
whole converfation of the Ifraelites in Egypt 9 there is no mention 
found of luch a dayjneither mould the time wherin we fee the Ifra~ 
elites kept the Sabbath,be reckoned as a time which went before the 
Law, but as the proper time of the giving thereof, and the ordi- 
nance then made to keepe the Sabbath, as one of the nrft legall Or- 
dinances. The ordinances of the Law o(UWofes were not all given 
at once, but by fucceflion of time, and fundry refumptions, as may 
befeene in his Bookes. As ibone as the Ifraelites went out of 
Egfpt* and about that very inftant, God inftituted the Paffeover 
unto them, and a few daies after he ordained the Sabbath day. 
Quickely after followed the other ordinances, as appeared) by the 
Chapters immediately following this fixteenth Chapter. God then 
being about to give folemnely his Law a few daies after in mount 
Sina y as it » apparent by the conference of the fixteenth Chapter of 
Exodus , verf % I . with the ninteenth, verf 1 . 1 1 . of which Law 
the injun6tion of the Sabbath was to be a gcodinare, it pleafed him 
to give them before hand a particular commandement concerning 
fche Sabbath, by occalion of the Manna, which by and by be was to 
fpowre downe upon them from the cloudes fix daies every morning, 
feutnotonthefeventhday, and that to ratine, by this bis celTation 
©nthefcventhday, the Commandement that he was to give them 
in his Law a few daies after, for the Sabbath of the feventh day, and 
to prepare them afore hand to the carefull and religious obfervati- 
on thereof. Therefore it was neceflary that be flxnild warne them 
to gather on the fixth day bread for two daies, and aot to goe out 
ontheleventhday, but to reft in their tents, becaufe there (hould 
be none found in the field. The injunction and warning which he 
gave them is cleerely fet downe in the fifth verle, although abridged 
into few words. For G o d faid to tjklofes^ On the fixth daj they 
JhaH prepare that which they bring in, and itfhall be twice as much 
m ^y gather daily i to jvit, becaufe there (hall be none found on 


Chapter Third. 


the feventh day, and my will is, that they reft on tint day. This is 
fupprefled in the Text, but certainly God expreffed it to Mofts 
amply, and Mofes to the people, who obeying that advertifement> 
gathered twice as much bread on the fixth day. 

Therefore, it is to no purpofe that they inforce thefe words in <£ 
the verfes2 3. 2*5, 29, 30. Tomorrow is the reft of the holy Sab- 
bath unto the L o r d : On the feventh day is the Sabbath : Sea 
that the Lord hath given you the Sabbath ; fo the people reffied 
on the feventh day, as it" they denoted, that the Sabbath was an an- 
cient cuftome,that it was pra&ifed in all times from the beginning, 
and that the Israelites conformably to the ancient cuftome retted 
then. For they had no regard but to the ordinance that was newly 
made, and which God had notified to Cfrlofes in the fifth verfe of 
the fame Chapter, when he fpoke unto him of the Manna : This is 
cleereby theie words m the 23. verfe ; This is that which the Lord 
hat hf aid, To morrow is the reft of the holy Sabbath unto the Lord y 
and in the 2p.verfe, See that the Lord hath given you the Sabbath : 
which cannot be referred to any other thing, then to that which 
God had faid and ordained to Mofes a little before in the fifth verf, 
For if it be not referred thither, When was it that the Lord faid and 
ordained to the Ifraelites, that the feventh day (hould be their reft 2 
Where (hall wee fn\d before this time the word and the ordinance 
thereof? Mull we reafcend to the firil daies of Adam,znd have our 
recourfe to the* falsification of the feventh day mentioned in (?<?* 
nefis, Chap. 2. which, as we have (hewed, was not for Adam, nor 
for his time, but was the fame whereof God did beginne tofpeake 
in this iixteenth Chapter ? becaufe it began then, and not fooner,but 
is occafionally rehearled in the fecond Chapter of Genefis. 

And verily if it had beene an ancient ordinance pra&ifed S 
by the Patriarkes, how is it come to pafle, that the Iiraelices 
their children knew it not ? If they knew it:, why did they not 
pra&ife it of themfelves ? If they pra6f lied it, what need was 
there of injoyning and laying it upon them f exprelly, and with (o 
great care, as God did by the occafion of the Manna? g 

Some doe reply, that the long captivity of Egypt where they 
were tyrannized, as well in their confeiences, as in their bodyes, 
might have beene the caufe that they loft all remembrance thereof 
and kept it not: and therefore if was neceffary, that it (hould be 

H 2 renewed 

io o The fecond Part. 

renewed unto them : But this is a fuppohtion, not only without 
$ny (hew of truth. For if the Israelites had forgotten or neglected 
in Egypt the obfervation of the Sabbath, whereunto God had tied 
them, how is it, that God who charged and upbraided them now 
and then with the crimes and finnes committed by them in ^Egypt, 
did not object unto them the inobfervation of the Sabbath > In the 
twentieth Chapter of Ez,ekiel y ver. 7, tt. £Wfakh, thathefpake 
to the Israelites in i/Egypt, and gave them command ements. But 
of what I to caft an/ay the abomination of their eyes^and not defile 
themfelves with the filthy Gods of Egypt. And he blameth them 
for rebellion againft him in this, and for refufing to hearken unto 
him, without making the leait mention, that he had injoyned them 
to keepe the Sabbath day, as alfo he imputeth not unto them the in- 
obfervation thereof, although, in the fame Chapter ver. 1 2. he fpea. 
keth of that day,but as given unto them after he had delivered them 
out of the land of Egypt, neither doth he caft in their teeth the 
carelefle regard that they had of it, faving fince the time that they 
were in the wildernefle, ver. 13. 

Secondly ^ fuppohng that fome of the Iiraelites had put the or- 
dinance of the Sabbath out of minde, this fault could not be com- 
mon to all, not forfooth, to Cfrlofes, ^Aaron, Caleb y lofiuah, and 
to other peribns eminent in godlinefle, and authority. If thefe had 
it in memory, how did they not put the people in minde of it, tc 
make them keepe it as foone as they were in the wildernefle in a full 
liberty to (erve God without hinderance ? But (o far were they 
from remembring it^ that it is noted ver. 22. that aH the rulers of 
1 he congregation, wlto (hould have had belt knowledge of the di- 
vine and ancient ordinances, when they faw the people gather and 
prepare on the fixth day Manna for that day, and for the feventh 
following, according to the exprefie command which Mofes had 
given them, were aftoniflied at it, as at a ftrange and extraor- 
dinary thing, whereby they were moved to come to Mofes, and 
acquaint him with it, who upon that occahon informed them of 
Gods ordinance concerning the day of Sabbath, not as of an anci- 
ent, but as of a new thing, which was unknowne before unto 
them, and which he had a frah learned himf elfe verfe 2 $. So in the 
•*9>verfe 9 he faid to the ifraelites. y See that the L*rd hath given You 
she Sabbath^ fpeakingof it, as of an ordinance particular to them. 


Chapter Third. ion 

Ic is alio mentioned eliewhere in the lame relpect, as an obier- £ 
vation winch Go J had mjoyned them particularly, and as a prero- 
gative proper unto them,, whereby God had Separated them 
from all other nations, and eoniecrated diem to himielfe, as he had 
done by the reft of the ceremonies of the Law or' Mofes, This the 
levites made a religious conrefcon or in Nehemiah q. Chapter 
verfe I 3, I p. Thou came ft dewne upon Mount Sinai, and fpa* 
ksft with them from heaven, and gave ft them right judgements , 
true Larves^good statutes and commandements,and madeft kpotvne 
unto them thy Sabbath, dec. This the Lord laid to them by Szekjel 
in the twentieth Chapter ver. 10,11,12. 1 can fed them to goe forth 
out of the land of tALgjpi, and brought them into the wildemeffe, 
and I gavethemm) ftatutes, &c. Moreover alfo I gave them my 
Sabbaths to bee a figne betveeenc me and them, that they might 
know that lam the Lord that fant'Hfe them t Which tiieweth 
evidently, that the Sabbath was never given but for the Inves, who 
alfb have acknowledged by thole places, and taught 111 their bookes, 
that the Gentiles were not bound to keepe the Sabuath. 

They reply, that the Sabbath is thus appropriated to the Ifrae- 9 
lites in the places which we have cited, becauie belides die general! 
reafon, which was the caufe of the institution and ordinance ther- 
cf to all, and for all, hnce the beginning of the wo:ld,io wit,to 
bee a memoriall of die Creation, ana or thereto! God, Go.i re- 
newed it againe to the Iewes for other particular to them,as 
to be a token for remembrance of their deliverance and relt which 
God had given them from the bondage of <zs£gypt, and of the mi- 
racle done in the Manna. 

This reply which they bring cannot bee of any weight, feeing » c 
it cannot be found that any one man hath kept the Sabbath day, 
nor that God hath at any time commanded ic tothcllraelites 
any other, for any realon whatfoever, nor that .ne people of 
Ifrael had kept it at any time before their aboJe in die wilderneite : 
Nay it is faid, that God gave it to them in the wiidemetle, and the 
Sabbath is often appropriated to them abiblucely, even in its fub- 
ftance, without mention of any circumftances. or particular 1 eafons, 
as we proved in the places before cited out of the ninth Chapter of 
Nehemiah, and the (ixteenth Chapter of Exodus vcr, e .19. in the 
laft of winch places God eftablifheth not the Sabbath for a memo- 

H 5 "' nail 

102 The fecond? art. 

— , — — r ■» 

riall of the miracle of the Manna,but faith, that he had ordained to 
the Iewei the Sabbath to be kept by them, and for that caule rained 
not Manna on that day upon them. 

1 1 Moreover feeing there is not any of the reafons that moved 

G o D to inftitute the Sabbath, found to be adapted to any other,buc 
to them, it is unreafonable to extend the Sabbath it felfe to others 
then to them. For although to be a memoriall of the creation, as 
alfo to be a figne of fan&ification, are reafons capable of themfelves 
to be common to others, as well as to them,yet God applyeth them 
never to others, but to them only. To them only he laid, Verily 
my Sabbaths yee Jbali keepe \for it is a figne betweene me and yon 
throughout your generations, that yee may know that Jam the 
lord that doth fan Eli fie you, Exod. $i.ver. 1 3. And verfe 17. 
It is a figne betweene me and the children of Jfrael for ever : for 
in fixe dayes the Lord made heaven and earth, and on the feventh 
day he refted, and was refrejbed ; which (heweth cleerely,'that God 
took not occafion of his reft on the feventh day from all his workes, 
to inftitute that day for a day of reft, but for the lfraelites fake only, 
to wit, that it might bee a figne of their confecration to God to 
be his people, of their lan6tification,and of their fpirituall and eter- 
nail reft, which were benefits peculiar unto them, and not common 
to other nations. For it is againftreafon to fay that God would 
ordaine a figne of thefe benefits to other nations, which he had ex- 
cluded from the covenant of grace, and confequently from fan&i- 
Jication, and from etcrnall life. 

It is no more reafonable to fay, that it was a figne to the Pa- 
triarches and faithfull which were before the Law, feeing that is 
not mentioned in the Scripture, where it is faid exprelly, that it was 
a figne belonging to the generations of the lfraelites , that is, to the 
ages of the continuance of the Law, under which the lfraelites did 
live, and not to them that had lived before, or were to live after. 
And as when Godfo&to Abrabam^hithe eftabliihed his covenant, 
to wit, Circumcifion y with him and his feed after him, in their ge- 
nerations , Genef 1 7. verf j, 8,p, 10, wee inferre from thence 
very well, that before the daies of ^Abraham Circumcifion was 
not ufed. In like manner, from the inftitution of the Sabbath to be 
kept by the lfraelites in their generations^ we conclude foundly^ 
shit before that time it was not obferved. Nay with as good rea- 


Chapter. Fourth. 


fon may it be thought, that circumcifion was uicd before the dayes 
of zsfbraham, and that God did onely revive it after lome 
particular fafljion, although no mention be made thereof before 
Abraham, as many doe iurmife the Sabbath day to have beene kept 
from the beginning, and that God did only renew it to the Iewes, 
although that be not written. 

I acknowledge, that in fome places of Scripture fome things 
may be found appropriated to the llraelites particularly, which ap- 
pertained and did (till pertaine to others as well as to them, and 
that by reafon of fome particular forme whereby God gave them 
more excellently unto them then unto others, and of certaine 
circumlhnces wherewith hee accompanied them, to make thern 
more commendable unto them, and move them to keepe them more 
carefully, and that ordinances obligatory to all men were given 
them, clothed with certaine ceremonies belonging to them onely : 
But thefe are things which carry with them their owne evidence,oi 
which the Scripture teacheth otherwhere to have beene common to 
others. But as for the fevcnth day of Sabbath, it appeareth not, 
neither by the nature thereof, nor by any declaration of Scripture, 
that it did belong to others then to the Iewes. And therefore from 
this that we finde it never appropriated to any people but to them, 
we conclude moil rationally,that it was never ordained to any peo- 
ple, laving unto them. 

♦ M * »n » m » HHH**t » ♦♦ ♦♦ ♦ ♦♦♦♦♦ »>♦♦ 

Chapter Fourth. 
Anfwer to the third Reafon. 

1, Third %eafon for the morality of a f event h day of Sabbath, 
from the knowledge the Patriarhes had of the difiintlionof 
weekes, and the ufe they made of it. 

2. Fir ft anfwer, This argument hath no con Sequence \ 

3 . Second anfwer > The faithfnll before the Law obferved not the 
diftinllion of wee kef. 

4 , Impertinent allegation of the Dove which Noah fent forth af- 
ter feven dayes out of the t/frkg. 

H 4 h€ 


104 ^ Jecond Part] 

5. <lAs of the weekg of the feaft of I a c o b 3 manage -with 

6 t Of the in Sufficiency of the arguments alleadged to prove the di- 
Jlintlion of weekes , it followeth that there wo* no fuchdift'm- 
61 ion before the Law. 

7; And yet it followeth not thence, that the 'Tatriarkes did not ce- 
lebrate the remembrance of the creation which they had lear* 
nedof their fathers, and taught their Children by tradition. . 

8, Although it was not necejfary, that they Should have a folemne 
and flinted day % , and fpecially the lafi day of the weeke, for 
that ufe. . 

s . t 1 * O prove that the Patria kes and other faithfull which were 
before the Law kept the feventh day of Sabbath, fome take 
JL an argument from- the dirlin6tion of weekes, which is 
pretended to have beene ufuall in cheir time. To this purpofe they 
aileadge the eight Chapter of Genejis, ver. 8,9, 1 o, 1 1 , 1 2 . where 
it is laid, that iV<?rf£ having fent forth a Dove to know if the wa- 
ters were abated from of the face of the earth, and the Pigeon re- 
turning unto him into the Aike,he iiayed yet other feven dayes,and 
fent her forth. the fecond time, and again other (even dayes,and lent 
her forth the third time ; Whence they would faine inferre, that 
Noah obferved weekes, and in them the feventh day. They ai- 
leadge likewife out of the 29. Chapter of Genefis^ver. 27. that 
lacck. complaining of Lab an , who had beguiled him, giving him 
Leah inftead of ^Rachel, for whom he had fcrved feven yeeres, La* 
ban anfwered, fulfil her weeke. and we will give thee this alfo for 
the fervice that thou Jhalt ferve with me yet other feven yeeres. 
Moreover, they adde this inconvenience, that if the Patriarkes be- 
fore the Law obferved not the diftin&ion of weekes, and in them 
ths feventh day, they obferved and folemnized not alio the remem- 
brance of the Creation, which God performed in fixe dayes, and of 
his reft on the feventh day. 
^ To that I anfwer, firft, that although the Fathers before the 

Law had [kept a regular diihn&ionof weekes, it (liould not fol- 
low, that they obferved the feventh day particularly,and made of it a 
day of reft,and ofexercifes or Religion. Tor they might have kept 
that diftinftion fimply as a diftin&ion of time, as they did of 


Chapter Fourth. 105 

moneths and of yeeres, withouc tying unto it any rule for the ex- 
ercifesof Religion, no more than to theie ocher. 

But, Secondly, I (ay, that it appeareth nor, that! before die Law 
they obierved the foreiaid diitinction. We rind in the Hitforv of 
their lives,that they have obierved diitinction of dayes,of mone': 
of yeeres, of which times exprefie mention is there made, as alio 
the diilindion of theie times is grounded upon the two great hea- 
venly lights, to wit, the Sunne and the Moone, which God created 
purpoieiy to bee for fignes, ar i for feafons , and for dayes i and 
yeeres, as is to bcfeenc m Ger.cfis, ririt Chapter, yerfe 14. whereof 
the Patriarkes were well informed, having a great knowledge of the 
Will of God, and of naturall tilings. Whereas the diitincl '.on 
or weekes is not grounded upon any naturalkeafon, nor alio upon 
any ordinance of God winch may be proved to have beene mader* 
from the beginning : Neither is there any where mention made of 
any observation of weekes before th? Law : Thepatlages allead- 
ged to demonflrate it, being too feeble rbr that purpofe. 

To the fuft. of the eight or Genefis I fay, that the argument 
which is grounded upon it, confidsonly in a iimple and uncertaine 
conje&ure. Indeed Noah twice or thrice, one ieventh day after 
another, did let out the Pigeon, or as the Text laith, after he had^ 
flayed feven dayes, but the Hiilory telleth us not what reafon hee 
had to obferve after that manner an intervall of feven dayes; Ar.d 
it were too great ra'Juiefle to determine it. Howfoever, no man 
can gather from thence an ordinary and Hinted diltmcfion of 
weekes, fuch as hath beene fince the Law was given. Tor to come 
to that, they muft iuppoie without any evidence produced, or teih- 
mony brought, that the flrft time that Noah lent out the Dove was 
the ieventh day after he had let out the Raven, and that the fecond 
time he fent forth the Pigeon precifely on the feventh day follow- 
ing after the firft Ieventh day, and fo like wife the third time. For 
if he let her out after feven dayes fully expire J, as cue words may be 
taken, it (hall be on the eight day, which lhojld make a diitincf ion, 
of a (pace not of feven, but of eight dayes. Secondly, in cafe ic 
was on each ieventh day that he fent out the Do\x } it mult be Hip- 
pofed, that it was precifely on thelait, oronthefiriidajrof the 
weeke, and that hee obferved exactly the one cr the other lor that 
purpofe. For if he fent her forth on fome ocher day, then the firft 

01 . 

io6 The fecond Part, 

or the lalt, and fent her forth againe on the feventh day following,' 
that would only make a weeke perverted and irregular, and not the 
feventh day eftablilhed and ordained by the Law, whereof the Sab- 
bath day was the laft day,which can be farre lefle proved by the pat 
fage before cited,to have beene obferved by Noah. For to make that 
good, it muft be certaine that he fent forth his Pigeon on the proper 
day of Sabbath, and that of purpofe to performe in fo doing a work 
of ian<5tification belonging to that day : Which not only is not 
certaine, but is alio againlt all likelihood. For feeing the obferva- 
tion of the feventh day, ordained by the Law, obligeth man to reft 
from all fervile workes, and to caufe all other living creatures that 
are in his pofleftion to reit, likewife, if Noah had knowne and ob- 
ferved the Sabbath day, fuch as the Law ordained afterwards, hee 
had kept himfelfe quiet, and had not applyed lb holy a day to let 
forth the Pigeon, that it might rlye abroad here and there, and to 
obferve what tokens Hie (hould bring unto him of the decreasing of 
the waters, which was rather a violation, then a fan&ification of 
the Sabbath, according to the tenor of the Law. And therefore, 
although Noah had let out the Dove on the feventh day of the 
weeke, that lhould not be attributed to any particular defignetyed 
to that day, rather than to another,but taken as done on that day in- 
differently, as it might have beene done on any other day, without 
feeking any other reafbn thereof. 

To the other paffage taken out of the 1 9 . Chapter of Genefis y 
* I anfwer, that the weeke there mentioned is not neceffarily to bee 
underilood of a weeke of dayes ordinary and regular : But it may 
be taken for a weeke of yeeres, or for a number of leven yeeres,and 
HS? tne P ronoune T HIS twice repeated, for Rachel, theienceof 
Z$ib. Labans words to lac ob bei ng this, As thou haft lerved feven yeeres, 
and halt received Leah for reward to bee thy Wife, fulfill alio a 
weeke, that is, lerve other feven yeeres, for THIS, that is, for 
Rachel, and (he alfo ihall be given thee to be thy wife ; and fo is this 
place explained by many interpreters. But ir the pronoune T) Kf 
in the firit place, is underllood of Leah, and the weeke, of a weeke 
of dayes, and if Labans words to Iacob be taken, as if he had desi- 
red him to fulfill a weeke of dayes ordained for the celebration of 
the folemnity of his mariage with Leah, promifing that aft£r thefe 
kvcn dayes hee (hould alio give him "Rachel, as others take it, that 

Chapter Fourth: 107 

* ■ ■* - - u i 

alfbavailesnot. For from thence is proved only, that the cuftome 
was to bellow feven daies on the iblemnicies an«l paitimes of wed- 
dings.But that there was then a weeke regular and ordinary, where* 
of the laft day was the fame that God reited on from all his workes, 
and was alfb to that people anholydayofreil, it is a concluiion 
which cannot be gathered out of that hiitory, and will never be 

Seeing therefore there is no furficient proofe of a (tinted diftin- = 
£hon of daies before the Law, tliismaybe to me a contrary argu- 
ment to prove, that the Sabbath day was not then kept. For feeing 
©ut of the obfervation thereof folio weth of neceflity the diilintf ion 
ofweekes, if it had been obferved from the beginning of the world, 
frequent mention had bin then made of weeks,and the men of thofe 
daies had counted by weeks as well as by daies moneths,and yeeres, 
which is not to be found : Nay it is molt likely,that the diftin6tion 
ofweekesbegannefirft among the Iewes, as fooneas the Law was 
given, and from the Iewcs came to the Gentiles, as a distinction of 
time very commodious and convenient, though they corrupted it, 
confecrating the feven daies of the weeke to the kvQi\ planets, 
which they made idols of, and impofing unto them their names, 
whereas the fewes named them according to their order, with rela- 
tion to the Sabbath, the firft, fecond, third, &c. of the Sabbath. 

Yet, although the faithfull before the Law did not keepe a di- 
ftin&ion of daies, the inconvenience propounded in the beginning 
of this Chapter followeth not, to wit, that if fo be they did not ce- 
lebrate the remembrance of die creation which God finidied in fixe 
daies, and from which he began to reit on the feventh day, or that 
they had otherwife forgotten that great worke of God. For conii- 
dering the creation abfolutely,they could not be ignorant that God 
had created the world, feeing the thing fpeakech of it fclfc, and all 
creatures cry widi aloud voice, that they have one Author that hath 
piade them,feeingalio the diilinfction of daies and morulas that wa9 
knowne unto them, by the ordinary courie of the heavenly liglits, 
led them of neceflity to a beginning, no lefle then the diitin6tion of 
weekes, which had in it no particular thing capable to teach them io 
much. As rbi the Gentiles which were ignorant of the creation of 
the World, and weened it to be eternal!, that was in them a groife 
andblockiih error againil the light and documents of Nature. Yet 

10S The fecond Part. 

wasnotuniverfall; For there have beene fomein all times, who 
have beleeved and taught, that the world hath had a beginning, and 
was made, though they have, erred in their opinions concerning the 
framing thereof. 

8 Adde to this, that in the holy generation of thefe firft faithful!, 
the Fathers had alwaies a ipeciall care to teach it to their children 

^ by a continuall tradition, whicb,with the manifeftation of the crea- 
° won in generall, might alfo make knowne unto them the particular 
order obierved of God in that wonderfull worke,to wit,that in fixe 
daies he made heaven and earth,and refted the feventh day. For it is 
likely that sAdam learned it of God, that hee kept the knowledge 
thereof; and imparted it to his children, who called it to memory^ 
and at all occalions glorified for it the. Lord their God. So they 
might know, without any regular obfervation of weekes, on what 
day God began, and on what day hee ended the creation of the 
world . For the forefaid tradition being fuppofed by the di(tin6tion 
of moneths and y eeres, which was al waies obferved, it was-eafie to 
make that fupputation, although fomc, even of the chiefe men a- 
mong the lewes, as Philo in the firft Booke of the life oiCM.ofes y 
fticke not to fay, that the natall day of the world, wherein it 
was finished, beganne not to be knowne,but by the I/raelites,when 
God at firft rained Manna upon them in the wildernefle, and that 
it was wholly unknowne to the -Fathers, in which affirmation I fee 
no inconvenience. 

9 But howfoever,k was no manner of way neceffary, that they 
mould celebrate ordinarily the memory of the creation, and of the 
reft of God on a folemne and ftinted day ; yea, on the laft of the 
feven daies wherein God refted ; and marke the revolution 
thereof from day to day ; Neither doth it appeare,that they did any 
fiich thing. Nay, it is farre more apparent, that God gave die firft 
knowledge,and commanded the ordinary and common obfervation 
©f this day, when raining Manna upon the Ifraclites lixe daies con- 
fequently, he gave then none on the feventh day, faying, it was the 
Sabbath day, which lie would have them to keepe in time to come, 
and which he enjoined exprefly unto them in the Decalogue, de- 
claring that on that day hee reited from the workes of the Crea- 

\ ; Chap t e r 

The fecond P a r t. J09 

Chapter ffih* 
Anfwer to the fourth %tajon. 

I , Fourth reafonfor the morality of the Sabbath , taken out of the 
fourth Chapter of the Epiftle to the Hebrewes, verfl & 4. 

X. Whence they gather , that the Sabbath day was ordained to all 
men from the beginning of the world, 

3 . And that by three arguments inforced upon the words of the 


4. Fir ft anfwer, In that pace the apoftle fpeaheth not diretlly of 

any reft ordained to man , but ontly ofCjods reft. 

5 . Second anfwer, Indirettly gods reft on thefeventh day, and the 
reft of the Iewes commanded to them afterwards, being ai types 
aud figures of the heavenly reft app lyed unto the faid words \ 
prove not that both are one reft, and the one as ancient a<: 
the other. 

6. Confirmation of this anfwer. 

7. isfnfwer to thefirft argument, It is not neceffary to underftand 

that Gods reft on thefeventh day is a reft given to man, as the 
two other refts of Cjod mufl befo uuder flood* 

8. Anfwer to the fecond argument, /hewing by the expofttion of the 
. words of the Apoftle, that there is no equivocation to be found 

in them, although the reft of God in one place be not under flood 
*f a reft given to man, As in the two other places* 
$. Anfwer to the third argument ,- /hewing there is no defetl in the 
argumentation of the Apoftle ^although he fpeaketh not diretlly 
of the re si ordained in the fourth Commandement. 

THEY object alfo from the fourth Chapter of the Epiftle 
to the Hebrewes ^ that the Apoftle citeth out of the pj. 
Tfalme verfe 1 1 . and apply eth to the He br ewes, the 
threat denounced of old againft the incredulous Ifraelites in the 
daies of (JWofes, that they fiould never enter into his reft ; That 


ub The fecond Part." 

the Pfalmift adapted it alfo to the Iewes of his time,exhorting them 
not to harden their hearts, when they (hall heare the voice of God, 
as their Fathers have done, left they alfo mould come fhort ofen- 
tring into his reft. That, 1 fay, the Apoftle citing that threat, as ap- 
ply ed by the Pfalmift to his time, obferveth, that God at that time 
fpoke on this wife ; / havefworne in my wrath y Jf they/hall enter 
into my reft y although his work?* were finijbed from the foundation 
of the world y For hefpakein a certaine place f to wit, in the fecond 
Chapter of Gene/is) of the feventh day on this wife : And God 
refked the feventh day from all his workes* And that from thence 
the Apoftle maketh this inference, that God in this threat, wherein 
hee fpake in Davids time of a reft to come, whereof the If* 
raelites (hould come (hort, could not underftand the reft of the 
feventh day^ mentioned in the fecond of Genefs y becaufe that 
reft had a great fway from the foundation of the world : As hee 
iheweth aUb in the verfes following, that it could not be taken for 
the reft of the Land of Canaan^ becaufe Jofhnah a long time before 
hadbrought tht Ifraelites into that reft, and therefore of necefTity 
God (pake of another reft then of thefe two, to wit, of a ipirituall 
and heavenly reft, which thole that beleeve are admitted into, and 
all thofe that beleeve not come (hort of. 

They endeavour to make out of this difcourfe this illation, that 
the obiervation of the Sabbath day was ordained to all men from 
the beginning of the world, even from that feventh day wherein 
God refted from all his workes. For they put in this the force 
of the argumentation of the Apoftle, to wit, That the reft of the 
feventh day was not to be underftood in the threat denounced in 
Davids timeagainft the Ifraelites ,that they (hould never enter in- 
to Gods reft, becaufe men were already entred into it from the be- 
ginning of the world, as it is written ; And God re fled the feventh 
day from all his workes , and is io cited by the Apoftle, and by them 
urged as impoffible to be underftood onely of Gods reding from all 
his works after he had finilhed them, and as of necefTity to be taken, 
for a reft ordained of God to men, which at that fame time hee 
brought them into. 

Becaufe, even as the Apoftle by the other reft of the land of 
Canaan^ which he alledgeth alfo, and by the heavenly reft, which 
he nientiorieth likewife, underftawds a reft that men enter into, and 


Chapter Fifth: in 

■ ■ ■ 1 1 i i , i ■ .1 . .. . 

whereof chey have an enjoying and poiTeiuon,the one and the other i , 
being called Gods reft, becauie he puts them in poffeflion of them; 
likewife by the reft or God on the feventh day, which hee maketh 
mention of, as of a thing which had iway when theworkesof 
Cod were finitlied from the beginning of the world, he underftands 
neceifariiy a reft which men enjoyed and pra&iied at that fame 
time after Gods example : For otherwife, and if it had not be- 
longed to men, in vaine had the Apoftie excepted it, as a thing that 
could not be underftood in Gods threat. As alio there ihould be an - 
equivocation in tkis,that the Apoftie making mention of three reils 
of God, to wit, of the reft of the feventh day, of the reft of the land 
of Canaan ,aud of the heavenly reft ; mould by the firft underftand a 
reft whereby God onely refted, and belonging to him alone, and by 
the two others a reft which he had given, or was to give to men for 
their reft. That moreover, if by the reft of the feventh day he had %l 
not underftood a reft ordained to men from the beginning, but on- 
ly Gods owne reft, Ins argumentation ihould be defective, and lub- 
jecl to an eaiie reply, becaufe he had omitted,; the reft which out of 
all doubt God inftituted, at leaft in the fourh Commandement, 
concerning which reft, feeing hee excluded it not, thzHcbrewes 
might have replyed unto him, that God underftood, and denoted it 
in that threat, wherewith hee threatned the I frae lite shy David, 
that they fhould not enter into his reft, and fo hee had not obtained 
his end, which was to (hew, that God fpeaketh there of the he;* 
venly reft, and not of any other. 

To all this reafoning, which, to fome that make ufe of it, fee- 4 
meth to be of great weight, to others but light and probably I an- 
fwer ftiortly, that albeit it hath fome lliew, it hath not ftrength 
enough to prove that which is in queftion, to wit, that the obfer- 
vation of the Sabbath day was ordained tp man trom the beginning 
of the world. For the Apoftie in the place above cited, ver^& 4. 
fpeaketh not expreily of any reft ordained to man, nor that men had 
at that time entred into any reft * nay, he maketh no mention,that 
God had bleffed and ian&ified the Sabbath day, but faith that God 
did reft the feventh day, as foone as his works were hnilhed. There- 
fore it is not his fcope to teach, that the reft of the feventh day was 
kept by men from the foundation of the world, and that for that 
caufe God could not underftand it, when in the daies of David be 


\\% Chapter Fifth 

fpake to the Ifraelites of a new entrance into his reft. For if hee 
had propounded to himfelfe that end,doubtlefle he had uttered it in 
more exprefle tearmes,at leaft lie had rather cited thefe words of the 
fecond Chapter of Cjenefis, And Cjod blejfed the feventh day, and 
b tllowed it, which had manifeftly beene more unto the purpofe, 
then thefe others, And thefeventh day, God re fled from ail his 
workes. Although that howbeit he had alleadged them, no man 
can neceffarily inferre from thence, that he had fuch an intention : 
whereas his mentioning only of G o d s reft on the feventh day, 
and {his omitting of the blefling and hallowing thereof which fol- 
io weth immediately in the Text, fneweth he acknowledged, that io 
was not pra&ifed from the beginning, and that alfo his minde was 
to ipeake directly of Gods Reft only, and to (hew, as a thing 
rnoft evident, that that reft, feeing it was paft, and there was no 
pofTibility of entring into it, could notbeunderftoodinthepro- 
mife which God fo long after made by David to the faithfull, of 
entring into his reft, Hebr. I . ver. i , j. which promiie was inclu- 
ded in the threat, that unbeleevers fhould not enter into his Reft ; 
but another reft, to wit, a fpintua II reft prepared to the faithfull in 
heaven, whereof that Reft of God on the feventh day was as a 
type and figure. 

Which God gave them to underftand, when he caufed Mo- 

fes to obferve in the defcription of the Hiftory of the Creation, that 

#« the feventh day hee reft ed from all his yvorkes, conformably 

vvhereunto he commanded the Iewes tokeepe the feventh day, and 

to reft on it, as he had relied, that it might be unto them a type and 

figure of the heavenly reft. And in this refpeft we may grant, that 

the Apoftle fpeaketh alfo of the reft of the feventh day ordained to 

men, and excluded! it out of the fence of t he threat, but indirectly 

and by confequence only,£or as much as affirming, that even the reft 

of God Himfelfe on the feventh day after he had rinilhed his works, 

Was not understood in the forefaid threat when God denounced 

it by David, we may inferre from thence, that likewiie the reft or* 

Gained to men was not underftood in it. Not becaufe this was as 

ancient as that s for in fuch an affeveration there is no confequence ; 

but becaufe that was the foundation of the inftitution ot this to 

the Ifraelites, and this had a great i way when God gave that 

warning with fuch a threat, as well as that, albeit not of fo long 

• date, - "*" ' " '"" To 

Chapter Fifth. \6$ 

To confirme that I fay ferveth the tenth verfe, where it is faid, 
that he that is cntredinto gods Reft } hath aljo reftcd from his orvne 
worlds, as Cjoddidalfo from his y the meanin^of which words is, 
that they which are entred into the heavenly Rellceaie from all 
their labours and buiineffes of this life, even as God on the feventh 
day relied from all his workes, whereby the ApoilJe flgnifieth, that 
God in his own rell ellabliihed a figure of the heavenly Rell, whidi 
he would con ferre upon men, whereof he gave them notice after- 
ward; whence it folio weth, that in the third and fourth verfe* 
(which the tenth verfe hath relation unto) where it is obferved, 
that God from the foundation of the world, after his workes were 
rmiilied, relied the feventh day,and notified fo much by Mofes in the 
fecond Chap. otGencfis, the Apoille defigned direclly no other reft, 
but Gods owne Rell, and meant not reit ordained from the begin- 
ning to Adam. For if he had meant fuch a rell,he had laid in the I o, 
verle, he that encreth into Gods heavenly rell, cealeth from all the 
workes of this life,even as <*sfdam by Gods commandement relied 
on the feventh day, and had not faid limply, as God relied from all 
his workes. 

The inllances alleadged are weak. For what neceiTity is there, that 
becaufe by the two otler rells of god mentioned by thcApoille, 
/&.4.z/.i,8, wit,the rell of the land of Canaan,and the heaven- 
ly rell,a rell given to men is underllood,even fo by the rell of the fe- 
venth day in the *.& 3 .veries a like rell is to be formally anderlloc J, 
and in the fame refpeel; As if one and the fame word were not often 
found in the Scnpture,in the fame tenor of a difcourle,taken 1:1 diffe- 
rent refpecls,and much more different then is here Gods rell, which 
in two places fignifieth direclly and exprellya Reltcf pod, in .t, 
much as given to men,and in the third a Rett ofGod, in as much as 
he himfelfe relied : But indirectly and by consequence, in as much 
as he ordained afterwards to men to reft according to his example. 

Which is an equivocation (if they will have it to be fo calIed)of 
imall weight, and jnferior to many others which in other pafiages 
may be found in one and die fame word, which moreover bringeth 
no inconveniency with it. For what neceiTity was there that this 
tearme The Reft of god, mould be alwayes in this difcourie of the 
Apoille taken in the lame fence, feeing his only intention wa^ to 
demonllrate, that all other Rell of God, which the Scripture cal- 

~ J lech 

iij The JecondP art. 


ieth fo, laving the heavenly reft, in whatibever fence it be taken, 1 
could not be underftood in the threat denounced by T>avui. For 
Jwill here fet downe a fence which may bee conveniently fitted to 
the words of the Apoftle. God in his threat wherewith he tbreat- 
ned the Ifraelites by David, that if they were rebellious, they 
ihould not enter into his reft, underftood either his owneReft 
which he refted dn the feventh day, after his workes were finilhed, 
from the Creation of the world ; and which was the foundation 
and occafion moving him to ordaine long after the reft of the Se- 
venth day to men;Or the reft of the land of Canaan,or the heavenly 
Reft, feeing there is no mention in the Scripture of any Reft of 
God, but of- thoie three. Now of necefllty he underftood the hea- 
venly Reft. For hee could not underftand the reft of the land of 
Canaan, becaufe the Ifraelites were already entred into that land, 
and enjoyed it ; Nor alto his o wne Reft which he refted on the fe- 
venth day, becaufe it was paft and gone from the foundation of the 
world, btftdes that it was net of fuch a nature that men could enter 
into it : Whence followed alio that likewife God did not under- 
ftand the Reft of the feventh day ordained to men, becaufe indeed 
it was not ordained unto them, but conformably to the example of 
Gods Reft, which was the cauie and reafon of the institution there- 
of : And therefore if this reft was excluded from Gods intention 
in iiis threat, that was excluded alio, although the Apoftle exprei- 
feth not this unto us, and fane lefle at what time God gave to men 
the ordinance of the feventh day, contenting himfelfe with the ex- 
preflion of Gods own Reft, arcer he had finilhed his workes, on the 
rirft feventh day, which Reft being excluded,excluded alio the other 
ordained to men, in whatibever time it was ordained unto them, 
whether in the proper time of Gods reft, or long after : Neither of 
which can be learned of the Apoftles words in this dilcourfe, but 
may be elfe where. 

According to this, itisdeere, that by the Apoftles realbning 
the way was (hut up to the forelaid reply, which, as is pretended, 
may be made of the maymednefle of his argumentation, wherein 
is left out the reft commanded to men in the fourth Commande- 
ment, if by the reft of God wee muft underftand Gods owne reft, 
and not the reft which he ordained to men. For I deny not, but 
that this was alio underftood by the Apoftle, But, as I have laid, 


Chapter Sixth. \\6 

courtly, indire&ly, and by consequence taken from the reft which 
he expreffeth, from which this other hath its beginning and depen- 
dance, although it be not of the fame antiquity, and that it cannot 
bee proved, that the Apoftle meaneth any luch thing. Moreover, 
albeit we could not find a way to aniwer luch a reply, and to refute 
it, there (hould not bee in that any great inconvenience, feeing the 
thing it felfe affords an eaiieanfwei, and the Apoftleanfwereth 
not alwayes formally in all places to all replyes, which might be 
made to his allegations ; It futficeth, if their vanity bee evident of 
it klfe y or if they may be otherwife refuted, as here the reply which 
is broached againft the Apollle his rcaioning might have beene 

♦^♦♦♦♦♦♦♦'♦♦444+4frl»4 t 4 ♦♦♦♦ ♦♦II I frl^^ l & #■ 

Chapter Sixth. 

\Anfwer to the fifth %eafon taken from the fourth 
Qommandement, and firH to the general! argu- 
ment taken from the nature of the faid Com- 

1, Fir Ft objection. The fourth Commencement is a par t of the 
moraU Law, and therefore it is morall. 

2 . zA general! anfwer Jhewing the nullity of this obje clion. 

% . A particular anfwer \Jhewing that the D ecalogue is an abridg- 
ment of the whole Law of Mofes. 

4. Specially, that the fourth Commandement is an abridgment of 

the ceremoniall Law. 

5. This is confirmed by theTrophets, who by the prof anation of 
the Sabbath, under -fl and the tranfgreffion of the whole cere- 
moniall Law. 

6. Falfity of an objection, that the Prophets Urged not the tranf- 
greflion of the ceremoniall Law. 

j. Second Objeclion : The Decalogue had divers prerogatives 
which the ceremoniall and Iudiciall Law had not* 

I 2 3. Cleerc 

ii6 Tks jeand Part.' 

8. Cleere refutation of this Objection. 

£, Third Objetlion, (Jod diflinguijheth between? his covenant 
comprehending the moralities only y and his flaw tes and judge- 
ments) which were ceremoniall I awes, 

10. Vanity of the [aid diftinclion . 

1 1 . Fourth Objetlion. The Summarie of the Decalogue is morall : 
therefore all the precepts thereof are morall. 

12. asfnfwer, in this fummary the ceremoniall Law is compri- 

1 3 . Refutation of the fifth Objetlion, taken from the union of the 
tenne Commandements. 

l^ssfnfwer to the fixth Objection, that our opinion mutilates 
the Decalogue of a Commandement ,and authorifeth the chan~ 
gingof times. 

15, Another Anfwer, The fourth Commandement is morall in the 
principall fubftance thereof 

16, But is ceremoniall in the determination ofaparticularfeventh 
day for Gods fervice. 

1 J. Seventh Objetlion, that if this were fo, God would not have 

named it in the Decalogue jnore then the place of his fervice. 

1 8 . *sfnfwer y thefe things are not alike. 

Xp t Eight Objection anfwer ed^ to wit, that God might have na- 
med in the Decalogue the 2{ew Mo ones , and other Holy 

20. The former anfwer confirmed. 

2 1. *s4 farther anfwer Shewing that under the Sabbath all Hoty 
dayes were comprifed, ai under the word Santlifie all cercmo- 

22. Thofe of the contrary opinion confejfmg that there isfome thing 
ceremoniallin the fourth (^ommandement, caft themfelves in" 
to a great abfurdity . 

2 3 . The falfitie of their doElrine, that a feventh day ingenerall is 

only commanded, Jhewed by Scriptures. 
24. <L/fndbyreafon. 
2 5 . Hew it may be faid, that all dayes appointed for Cjods fervice 

are grounded on Vhe fourth Commandement. 
26. One of feven dayes cannot hi ^ morall, andthe feventh ceremo~ 


27. Wherein 

Chapter. Sixth. tir 

27. wherein con ft tts the morality of the fourth Commandement. 

28. How the keeping of one of f even dajes may be gathered out of 
the fourth (fommandcmem . 

29. ay^n fiver to the frft inconvenience, that of tenne Commande- 
ments nine onlyfiould be morall. 

30. ssfnfivcr to the fecond inconvenience , that 'Papi/ls m/ty af- 
firme the fecond Commandement to bee Hkewife ceremoniall '. 

31. £ 0?/ firmed by' the t eft Hmony of Tagans, of the^Prophets and 
of the <±Apoflles. 

3 2 , zAnfwer to the third inconvenience, that the fecond Comman- 
dement (houldalfo be ceremoniall. 

3 3 , Confirmed by Bellarmine. 

34. zAnfwer to the fourth inconvenience, that the fourth Com- 
mandement might be taken out of the Decalogue, 

3 5 . The retorfion //jewing that the doctrine of ' the morality of the 
Sabbath, giveth a great advantage to the Roman Church. 

THe principall reafon alleadged to prove the morality of the 
Sabbath, is taken from the fourth Commandement, Re- 
member the Sabbath day, to keepe it holy y &c. And firff, 
they urge in generall the nature of the Commandement, which is 
one of the ten of the morall Law, which God Himfelfe pronoun- 
ced with his owne mouth, ingraved with his owne hand upon two 
Tables of ftone, for a figne and token of perpetual 1 continuance, 
and caufed the laid Tables to be puc and kept in the Arke, and ther- 
fore the fourth Commandement mult of neceffity be morall and 
perpetuall, as thereitare, othervvifenineCommandementsonely 
lhall be morall. Butthele nine being morall, it cannot be laid rea*- 
fohably that this is not morall. And if any man mould dare to fay 
it, profane men may be fo licentiouily bold, as to make the fame ex- 
ception againit the reft, in ail things wherein they cope with their 
particular vices, faying alfo, that they are not morall, That they 
of the Roman Church, who, to (hrinke from the objection which 
we make againit their idolatry by the formall words of the fecond 
Commandement of the Law, prefume to aniwer that this Com- 
maudement is not morall, and did belong to the Iewes only, lhall 
finde a lufficient colour to this anfwer, if it were true, that in the 
morall Law there 15 to be found a Commandement which is not 

I 3 morall, 

uS The Jecond Part^ 

moral], and thac the fourth Comnundement isfuchaone. And 
therefore as they have taicen out of the Decalogue the fecond Com- 
mandement, although without all reafon, feeing it is morall and 
perpetuall, others may take out o£ it the fourth Commandment, 
and comprehend it no more with the reft, and that with as good rea- 
fbn, feeing it is not morail,and concerneth us not. 
2 To this I anfwer,^r/?,that in vaine doe they feeke to fhew,that 

the Commandement of the, Sabbath obligeth us, becaufe it maketh 
a part of that Law which God uttered with his owne mouth in the 
mountaine of Sma with fo many evidences of his Majefty, and 
wrote it with his finger upon two Tables of ftone, which he gave 
to CfrUfes, and caufed to be put in the Arke, as if thefe confiderati- 
ons did give greater force and efficacy to this Law to binde us, as it 
did binde the Iewes,to keepe it in all things that it comprehend ech; 
for they might prove with as good reafon, that in thefe time under 
the Gx)fpell we are bound to have a Tabernacle or Temple like unco 
thac which the lewes had of old, and toobfervethefamefervice 
which they obierved in it, becaufe God in the fame mountaine with 
much Majeity thewed the patterne thereof to]cJ^/<^/,and comman- 
ded him to make it after that patterne. Whereas much, other wife ' 
we are not bound to keepe the Law in that refpe6t, that God pro- 
nounced it in the Mountaine of Sina,and wrote it upon two Tables 
which were given to Mofes. For in thofe refpe&s, it obliged the 
lewes only to whom alone alfo it was adreiTed in the preface put 
before \xfieare Ifrae/,dcc t No more are thefe confutations of va- 
lue to make it continue for ever. The infcription therof in Tables 
of Hone might have had another end and ufage, then thac which 
is- pretended by thofe which fay that it denoteth the perpetuity of 
all that is contained therein ; for it reprefented the hardneffe of the 
heart of man, which is more refracfary and thwart t® the fpirituall 
infcription of the Law of God, then the hardeft lfone is to the ma- 
terial! infcnption,which hardneile the Law is not of it lelfe able to 
vanquidiand overcome, becaufe it is a dead letter written in (tone* 
It is God, God alone who by his grace, and by the power of the 
Gofpel, and of the Spirit which accompanied! the Gofpell, chan- 
geth the heart of itone into an heart of rlefih, Ez,ech. g6\ ver. 26* 
and % Cor. 3 . ver.$y 6, 7, 8. Wee are bound to the obfervaticri 
of the Law, and it is perpetuall only as it is morall, and written 


Chapter. Sixth. t \p 

naturally in the tables of the heart, and as it commandeth us things 
which or' their nature are good, juit, and holy, orforbiddeth thole 
which iri^themlelves are evill, which alio the Golpel of Iejru Chrifi > 
ouronelyLaw, hath declared and contirmed tobefuch, asitcon- 
frmeth the other nine Commandements,but maketh no mention of 
the fourth Commandement, winch is here brought m queition, as if 
2c did binde us to the obfervation of a feventh day. 

Neither doe I fee any inconvenience to arfirme, that the Law ■ 3 
of the ten Qommandements which is called Morall, is not fuch in 
its totality,but only in regard of the greateit part thereof, to wit, of 
the nine tommandements,for whole fake it hath deferved the title 
given unto it, ofmorall, naturall, univeriall, and perpetuall Law, 
as often the whole is named from that winch is the principal! 
in it ; And that it is Ceremoniall, particular, and temporall in re- 
gard ofaparcell thereof^to wit,of the fourth Commandement. For 
the Scripture faith no where, that all theCommandementsofthis 
Law are without exception Moral!. Nay, feeing this Lav/ is often 
called in generall termes Gods Covenant made with the Ifraelites^ 
Exod. 34.. ve'rC.i 8. Deut.^. verf 1 3 .2 3 . T>eHt t % .verf ^.Deut.g. 
verf. p. 1 1 . 1 5 . &c 1 King. 8 . verf. 2 1 . (which Covenant com- 
prehended not onely the Morall points, but alfo the Ceremonies,as 
may be feene, Exod .24. verfj, 8. Exod .34. verf.\o.iy.Levit.2\ ' 
verf 1 g. Levit. 26. verf 2. 1 5. Icrem. 34. verf I },) it is moft 
like, or rather moft plaine, that God comprehended in the laid 
Law, as in an Epitome or fhort difcourfe, all his Ordinances, both 
Morall and Ceremoniall, which afterward hee declared more fully 
to Mofes, and which are diiperfed here and there in his Bookes. 
And as the other nine Comandements are the fummary or the Mo- 
rall ordinances, even fo the fourth Commandement concerning the 
Sabbath day, and the fanftification thereof, which was done with 
thepradtice of Ceremonies, is a fummary of all the Ceremoniall 

For to this Sabbath day all other Sabbaths and legalr feafts have '4 
relation, and to them all the Ceremonies whereby they were fo- 
lemmzed, have reference. *l>hiU a learned lew, hath obferved this 
very well in his expofition of the Decalogue, where he laith,tlnt the 
ten Commandements are the fummary of all the fpeciall Lawes 
contained in the whole iacred volume of the Law-giver, and that 

I 4 the 

i2o The fecond Part. 1 

the fourth Commandement containeth compendiouily the Feafts, 
Sabbaths, Sacrifices, Vowes, Purifications, and other Ceremonies. 
And indeed the Sabbath is joyned with all other holy-dates in the 
2 3 . Chapter of Leviticus, as being of the fame nature, and is put 
in the firft place before them all, as being the firft and principali of 
them all. # It is alfo joyned with the Sanctuary, Levit.19. verf^o. 
and with the new Moones and other fblemnities a £/^. x . v, 1 3,14, 
where God declareth, that hee cannot away with it, and maketh 
no better account of it then of all the reft of their folemne meetings, 
«£/*. 51. and appointed Feafts. * Alfo the obfervation of the Sabbath day is'i. 1 3 ta ^ en ln divers places of the old Teftament, as denoting fummarily 
i*r. 17.V.22 all the Ceremoniall fervice which God had of old injoyned to If- 
*El«h.2o. Vclc ^ as being a ipeciajyiand principali point of that fervice, and a 
*. 1 o£2,i 5 meane for the obfervation of all the other points whereby he would 
be honoured. Notable amongft other places is that; of 8z>echiel 7 
Chap, 2q . verf 11,12,13. where God faith firft, that he gave them 
his Statutes, and made them to know his Judgments, which if a man 
doe, he Jball even live in them, verf. 1 1 , understanding by Statutes 
and Judgements the Morall Command ements properly • as it is evi- 
dent by the 1 8. Chapter of Leviticus, whence theie words are 
taken>and where the Statutes,Iudgements,and Ordinances, wherof 
we fpeake,are exprefly oppofed to the vices of the Land of Egypt, 
and of the Land of Canaan, verf. 3, 4, 5 . As in the forefaid 20. 
Chapter of E^echiel,verf 1 8 . 1 £. they are alfo oppofed to the vices 
of their Fathers,who m former times had lived in Egypt, to which 
vices the Commandement ol the ceremoniall Law could not be 
conveniently oppofed, becaufe before the times of the pilgrimage of 
the Ifraelites in the wilderneffe, they were unkno wne, and had no 
fway. Now after this, God addeth in the forelaid Chapter of Eze- 
chiel,ver. 1 1 .Moreover alfo I gave them mj Sabbaths \to be afigne and them,&c .diftinguifliing the Sabbaths from the Sta- 
tutes whereof he had fpokenbefore,as a Commandement ceremoni- 
all and typicall, from thofe that are Morall, and comprehending 
under it all other typike and figurative ordinances of theLaw, where- 
of for this canfe, although hee had jeftablifhed them in the wilder* 
nefle, as well as the Sabbath, he maketh no mention at all. 
c And in the %%. Chapter of the lame Prophet, God blaming in 

many particularities the crimes committed by the Iewes againft the 


Chapter Stxtbl tt\ 

Morall Law, condemneth their tranfgrefTion of the Ceremoniall 
Law, faying (imply, verf. i6 t\\xtthey had defiled his holy things y 
and hadtheir eyes from hii Sabbaths. Likewiic in the 2 3 .Chapter, 
verf. 3 8 ,and in other places, the fro-pbanation of the Sabbath is fet 
downe to fignirie the violation or the whole outward and ceremo- 
niall fervice which God had ordained in that time, becaufe the Sab* 
bath day was then fblemniy dcihnated to the practice theieof- Yea, 
the violation alio of the internali,ipint aall and Moral fervice,but by 
confluence, becaufe the externall fervice was ordained of God to 
be unto his people a help and meanes to fortifie them m th^pra&ice 
of the other, in iuch fort,that he who neglected, or ft t at naught the 
outward, could not in truth & iincerity pi aCtife the inward fervice. 

O ut of that I have laid, refulceth an anfwer to an objection, 6 
to wit, that the Prophets are accuilomed to urge onely die Morall 
Law, and not the Ceremonies, but run ilightly over them,, faying, 
he taketh no delight in them, Sfa.i. verf. 11,12,13,14.15. 8 fa. 
66. verf.$. r Pfal.')0.'berf. 1 3. fercm. 6. verf 20. Amos ^.verf.i I . 
Aiicah 6. verf 7. For it is faLe, that the Prophets urge not the ob-. 
fevation of Ceremonies, ieeing when they urged the obfervation 
of the Sabbath, they compriied under it for the arbrefaid reafon, all 
the Ceremonies of the Law : Moreover, we find other where, that 
they have recommended them by their names, as well as the Sab- 
bath, have blamed the inoblervation, have deplored the interrupti- 
on of them, as among other places may be feene : Pfal. 4. verf 6. 
Pfal.l 18. verf.lj. Ierem. Ij.verf. 26. E^ech. 20. verf. 40,41. 
Dan.n.verf. 31. Joel 1. v. 9. 13. Maine, l.v.j, 8, 10, 13,14. 
Mai. 3 .'v. %. 10. MaL j\.v. 4. &c. If fometimes they feeme to 
reject them, they doe ic onely by way cf companion with the Ipiri- 
tuall iervice, and in regard that they were joy ned not with it. 

Therefore it is without any folide ground, that the Morall 7 
Conmandements are di1:ngui(hed from the Cei emoniall, by this,, 
that the Morall Precepts onely were fpoken to all the people with 
(Sodsowne mouth, were written with hisowne hand upon two 
tables, were put in the Arke at Horeb by iJAlofes, to be kept there, 
I King. 8. verf.g. That the Ceremonialls had no fhare at all in 
theft prerogatives, but were declared by God to Mofes in particu- 
lar onely, and were written and taught by Mofes to the people^ to 
inferre from thence, that tjie fourth Commandement concerning 


122 T7;e fecond Part. 

the Sabbath, muft needs be Morall, becaufe it did partake of all the 
forefaid prerogatives. 

8 For I fay with as good and better reafon, that all the Comman- 

dements, both Ceremoniall and Morall, were honoured with the 
foresaid prerogatives, for as much as the Decalogue is the abridge- 
ment of the one and of the other, which it was Gods pleafure to 
utter with his owne mouth, ^and writ fo folemnely and fummari- 
ly with his owne hand, to procure (6 much more authority to ali 
^s Ordinances, leaving liereafter to Mofes the care to declare and 
explaine them more fully to the people, which alfo he did : For as 
may be ieene in all his Bookes, hee taught not f 'onely ceremoniall 
thingSjbut alfo moraljbeing in the one and in the other an interpre- 
ter and commentator of the Decalogue, which God had pronoun- 
ced, and wherein hee had by abridgement comprehended the one 
and the other. And indeed, in the forefaid 34. Chapter of Exodus , 
the connexion of the 27. with the 2 8.verfe is worthy to be marked. 
For God having (aid to Mofes in the 27. veril, that he had made a 
covenant with him, and with Ifrael- after the tenour ofthefe words 
which he had at thatinftant pronounced unto him, and which are 
contained in the former yerfes, where there are ordinances not only 
moraJJ,but alfo ceremoniall ; in the 2 8-verfe following, thefe words 
are added, And Hee wrote upon the Tables the words of the Cove- 
nant ,the ten C ommandement s . HEE, not Mofe /,but the LORD 
himfelfe, as Mofes declareth, Deut. 10. verf 2.4. Where, by the 
Covenant^ is undoubtedly meant the fame whereof hee had fpoken 
in the 27. verfe immediately going before. Whence it followeth, 
that the Decalogue written with Gods owne hand upon two 
Tabjes, was an Epitome of all his forefaid Ordinances appertain- 
ing to his Covenant, which he commanded Mofes to write alfo, 
butxnore rully, and according to all their extent, E xod.34.ver .27, 
And fo hee did, Exod. 24. verf 4. Dent. 28. verf 5 8. Deut.$o, 
vc rf* 10. Deut. 3 1 . verf 9. 

$ There is no value in the proofs that they leeke in the fourth 

Chapter of Deuteronomy, to prop theaforefaid diftin&ion, where, 
when it is faid, verf I}, that God declared to the Ifraehtcs hn 
Covenant , which he commanded them to perform*, even the ten 
Words, and verf. 14. that alfo he commanded Mofes to > teach them 
Statutes and Judgements, they fancy that by the C ovenant^ are un. 
— ' - ~ " derltooj 

Chapter. Sixt&. uj 

deritoodonely the morahties,and by the Statutes and lodgements y 
the ceremonies and observations ot order and of governement, and 
the one diitinguiified from the other, in this, that God pronounced 
the moralities wth his owne mouthy and Mofes taught the Sta- 
tutes and Iudgements. 

Forthefetwovetfeseitibliflied not a diftin6tion and diversity 10 
betv^ene the tilings Ipoken, written and taught, whereof mention 
is made intheie verfes, but onelybecweene thole clue are denoted 
in them as propofers of theie tilings, and the divers manner or' pro- 
pounding them by the one and by the other. The Covenant , the 
Statutes, and Iudgements fignifie the lame thing in f ubirance. But 
in the i g.verfe God is faid to have propounded them with his owne 
mouth, and written them with his owne ringer upon two Tables 
of ftone, comprising them all in the abridgement or* ten Words or 
Commandements. And in tlie 14. veife, Afofes is laid to have 
caught them more amply and difhiledly, which is confirmed by that 
hath beene already laid, as alio by theie words of the 14. vcrfe, 
The Lord commanded me alfo that fame time to teach you Statutes 
and Iudgements. For it is certaine, that God commanded Mofes 
to teach, not oneiy ceremoniall, but alio morall Statutes ; And 
Mofes hith no other thing but this, that God contented not him- 
lelfe with tiut (Lore and iummary declaration which hee had given 
them, of the one and of the other, bnt injoyned him to teach them 
more fully and largely. The conference of the 14. veife with the 1 T 
2.5.6. 8. of the fame Chapter furniflieth a molt evident proofe 
thereof; For the Statutes and Iudgements which God commanded 
Mofes to teach, verle 1 p. are the lame which in the atorelaid verfes 
going before Mofes faith, he taught, and commanded the Ifraelites 
to keepe, that they might live, exhorting them to take heed that 
they neither adde unto themjtor take ought from them^eczule they 
were righteous Statutes and Iudgements, and their rvifedome and 
underftanding in the fight of all Nations : which agreeth as well, 
yea, farre more with the-Morall Commandemencs, as with x\\z Ce- 
remoniall. And Mofes by expreffe commiflon from God, taught 
them the one and the other, with this injuncf ion, to keepe them, as 
may be feene in Leviticus, Chap, I o. verf. 2 7. & 20. verfS.St 2 1« 
verf 3 1 . And if we behold in Exodus fyap.i o. and in the Chap- 
ters fallowing, ajid in Deuteronomy^ £hap. $ . and in the Chapters 


i 2 4 The fcconi Part. 

following, the things that God charged Mofes in the mountaine, 
to declare to the people, and whereunto Mofes hath regard in the. 
1 4. verfeofthe fourcn Chapter of Deuteronomy, when hee iaitb, 
The Lord commanded mee alfo at that time,&c. wee (hall hnde, 
that they were riot onely ceremoniall, or meerly judicially but al- 
fo morall ordinances, and illuftrations more ample of the De- 
calogue. • 
1 1 They object againe, that Iefus Chrifl in the Gofpell, hath fet 
do wne the fummary of the whole Law of the Decalogue in thele 
Mat. two.Gommandements, Thoujhalt love the Lord thy God with all 
37.39. thine heart, with all thy foule,andwith all thy minde: and thy neigh- y mras t hy felfe, and that as this fummary is morall, even fb the 
Law, whereof it is the abridgement, is purely morall, unlene wee 
will accufe Chrift to have given a morall fummary of a thing that is 
12 But this cbje&ion is of no force. ^ox,firft, I might anfwer,that 
this fufnmary hath reference to the Law of the Decalogue, in as 
much as it is morall, and that being in the greateft part of its 
Commandements morall,and onely ceremoniall in one,it is not un- 
coth,that the fummary thereof is propounded as morall and not ce- 
remoniall. But, Secondly, I fay, that this fummary hath reference 
not onely to the morall Law, which ispretented to be alone contai- 
ned in the Decalogue, but alio to the ceremoniall, which I main- 
taine to be likewife fummarily compriied in it. And indeed Mofes 
having faid in the ilxth Chapter ofZ) euteronomy,ver. 1,2,3. Thefe 
are the Commandements, Statutes, and Iudgements which the 
Lord your God hath commanded, and which I command thee, that 
thou may eft heare them>and take heed to doe them, he addeth in the 
4. and 5 . verfes, Heare O Ifrael, the Lord our God is Lord alone : 
Thou /halt therefore love the Lord thy God with ail thine heart, 
with all thy foule, and with all thy might, referring this fummary 
whichvcommandeth them to love God,to all the Commandements, 
Judgements, and Statutes of God, which he had before defigned, 
as being the foundation of the obedience due unto them. And 
in the Gofpell the Lawyer asked the Lord in generall, which is the 
great eft Comandement of the Law, whereunto the Lord anfwered^ 
Mtt. 1%. v. Thegreateft £ ommandcment (to wit,notin dignity onely, but alio 
40.I ' ° J in extent) is, Thou Jhalt love the Lord thy God with' all thine heart, 


CHAPTER.Sixt/;, 12J 

tAnd the fecond like vnto this, Thou /halt love thy neighbour as 
thy felfe. On thefc two Commandement s hang all the Law and 
the Prophets. Which aniwer (hewed), that unto this fum- 
mary did belong whatsoever is compnied in the Law and in the 
Prophets,and therefore the ceremoniall Law as well as the moral J. 
It cannot be denied, but tnat the ceremonies, as long as they were 
in force, were to be kepc through love to God, as well as morall 
duties. And die love or God obliged the Iewes as ihiclly to praclife 
the ceremonial Is as the moralls : For the love of God requireth the 
obfervation of all Ins Commandements,and it isknowne to be fin- 
cere by the keeping of them all. Now God bad commanded the 
ceremonies to thejewes for the whole time of the old Teftament : 
And therefore in this refpe6l, that God had commanded them, and 
alio in regard they had all, or the molt part of them a morall foun- 
dation, they might very well, nay, they ought to be referred to this 
morall lummary, Thou /halt love the Lord thy God with all thine 
heart y As if Chriit had iaid, The Commandement moft generall 
and pnncipaii of all, and which is the foundation of the obedience 
that ought to be yeeided to all the other Commandments, is to 
love God with all the heart. For whofoever loveth him fo, will 
undoubtedly ferve him alwaies according to all his Comman- 

As for the argument taken from the union which is betweene 1 3 
the fourth Commandement and the other nine, wherewith it ma- 
keth up one Law,to prove from thence,that it is of the lame nature, 
and mprall as cliey are, it is a light and (light argumentation : For 
it is an ordinary thing, andmoit manifeft in all Lawes of God and 
men, that in the iame body of a Law, which is framed of many 
Articles following one another, there are fome different in nature 
from the reft, Vnder the fame name of Gods covenant are futfki- 
ently underitood all the heads and Articles both ceremoniall and 
morall, as is evident by the pafiages already cited . And God com- 
prehended them all together in gro(Te,when ne fpake fo often to his 
people of the keeping of his whole Law, of ail his Commande- 
mentr, Tefhmonies, Ordinances, and Iudgements. Thefe tearmes 
occurs ordinarily in holy Scripture joyned together,and all acknow- 
ledge with one content that by them and in them all points,as well 
ceremoniall as morall, are underilood. W hy then, I pray, might 


n6 Chapter Sixth. 

they not farre more be diftmcHy and particularly iet do wne toge- 
ther in the body of the fame Law, without inforcing from thence, 
that they are of the fame nature ? And (to make my advantage or 
fimilitudes, which fome of thofe againft whom I difpute, make ute 
of) if in a naturall body, the diverie parts whereof it is framed, are 
no>al waves of the fame nature • as in the bodies of men and beafts, 
other is the nature of flelh, other of bones, other of grittles,^. If 
in an autificiall body, as in a chaine and in a carkanet,grames of cor- 
all, o£ filver, of gold, &c. arc fitly coupled together, why may not 
much more be different in nature the parts and articles of a legall 
body (if I may name it fo) although they have no effentiall con- 
nexion together ? And certes in many places of the bookes of Mo- 
fes commandements morall and ceremoniall are to be found mixed 
one with another. Now mould not a man argue fondly and un- 
foundly, if, becaufe in thefe diverfe places, and namely in die fore- 
faid 34. Chapter oi Exodus fiom the tentirto the eight and twen- 
tieth verfe, Cod joyneth in one tenor certaine lpeeches to Afofis, 
wherein are expreffed fundry ordinances of a diverfe nature, bee 
would CcdiQ to make an inference from that union, that they are all 
of the fame nature,aIthough the contrary be mod evident and true > 
"For the commandements prohibiting to worlhip any other God but 
him, to make any materiall Idols, and to worthip them, to match 
with Infidels, which are morall commandements, are there combi- 
ned with other Commandements of keeping the feaft of unleavened 
bread, and other lblemne feaft s, as of confecrating unto him all the 
firft borne of men and cattell that open the matrix, which are cere- 
moniall. Yea, the Commandement of keeping the Sabbath day, 
which is in the 2 1 . verfe is placed there amongit commandements 
that are wholly ceremoniall : Will they againft whom weedik 
pute, allow us to inferre upon this, that the Sabbath is ceremoni- 
all 2 doubtlefle not. Let them therefore fuffer us to reject this their 
argumentation, that the Commandement concerning the Sabbath 
is morall,becaufe in the Decalogue it is put among morall comman- 
dements, and on the other fide to judge it to be moft reafonable,that 
God in the firft Tablethereof, where his fcope was to comprehend 
compendioufly all that concerneth the fervice which hee would 
have yeelded unto him, hath fet downe firft three commandements 
concerning the ritorall and perpetuall fervice, and next the fourth 


The fecond Part. n? 

concerning the ceremoniall ferrice eftablitlied by hun atthat time. 

Neither is it a diminiihing from Gods Commandements, a- 14 
gainft the prohibition which he hath made/ZJewf . 1 2 t verf.^ lay 
that the fourth Commandement of the Decalogue was ceremoniall 
and for a feaibn, no more then to lay the lame of all other com- 
mandements manifeitly ceremoniall, which God gave of old to 
the lewcs, and in conlideration whereof, as well as of thofeof 
the Decalogue, God gave in that place obje&ed again it us, what- 
foever thing I command you, obferve to doe it : Thou /halt not adde 
thereto, nor dimimjb from it. It is not a diminiihing from it, to 
explaine the nature thereof and to (hew of thefe ten Commande - 
ments which are morall and perpetuall, which are ceremoniall 
and temporall. No more is it anunjuit uiurpation of authority 
to change times, with the wicked ayfntiochw i r Dan % '] .verf.ij , 
to keepe no more the feventh day ordained by the fourth Comman- 
dement, As it is no changing of times, to forbeare the keeping of 
all other daies ordained of God under the Law, but it isalubmit- 
ting of our felves to that clianging, which God himfelfe would 
have to be made, feeing hee had not ordained the Sabbath, nor 
the feait daies, but for acertaine fpace of time, to wit, til the 
time of the new Teltament, as it is manifeft by that hath 
beene laid. 

But fecondlj, albeit that which the fourh Commandement I y 
enjoineth in exprelTe termes concerning the levjnth day, the fan- 
crbirication o" that day, and the cealing from all workes in it be ce- 
remoniall, neverthelelTe, I grant that it is morall in its foundati- 
on, end, marrow and princi pall iubitance, which muft bediftin- 
guilhed from particular determinations laid upon this foundation, 
and added to this principall fubilance. The foundation and princi- 
pal fuMance hid and infoulded in the termes 'of the Commande- 
ment, is, that there muft be an order according unto which God 
is to be ferved and worlhipped, not onely by eachperfonby him- 
ielfe, and in liis particular conversion, but alio openly, pubhkely, 
and in common by the whole body of his people affembjed and 
drawne together, that consequently, itisneceflary acertaine time 
be appointed for this publike fervice, and applyed ordinarily to that 
ufe. For without a llinted time, hew can many meet together to 
give their minde to the publike pra^life of Religion. This is morall, 

grounded . 

i:8 Tbefecond Part; 

grounded upon the principles of nature. W itnefles be the Gen- 
tiles, which having no other Law but the Law of nature, have ac- 
knowledged and pra6fciied this, appointing all of them fet dayes 
for the publike exercife of their Religion. This alfo is ratified by 
the Gofpell, * which recommendeth unto the faithrull the aflem- 
*^Mat.i8.v blmg of themfelves together, for the preaching of the word, admi- 
Rom. io. v. niuration of the Sacraments, common prayers, collections, and 
W* v 1 1 other holy exercifes, which are in ufe under the Golpell,and confe- 
J2.' ' quently that they have appointed times to attend upon them,and as 
J £** l - v - under the Old Teitament the word of Mofis and of the Prophets 
B *i>. ip. V . was read and preached every Sabbath day, Atts 1 3 . verfe 27. Atis 
3 4»2j. x ^ verfe ii. that even io the word of the Gofpell have dayes 
appointed wherein it to be read and preached. In this doe agree and 
fhake hands together the Law and the Gofpell, Cblofes and Chrifl % 
Becaufe this is morall, God hath injoyned it in the morall Law,and 
this is the fcope of the fourth Commandement. For as in the three 
rlrit God ordained the inward and outward fervice wkich hee will 
have every particular man to yeeld unto him every day in private, 
and feverally from the fociety of other men, fo in this fourth Com- 
mandement he injoyneth a fervice common and publike, which all 
mult yeeld together unto him, forbearing in the meane while all 0- 
ther buiineffes, to give themfelves without diilurbance to that ne- 
ceflary duty. This is the end of the fourth Commandement, for 
as in the three firit he had ordained his fervice, according as it may, 
and ought to be rendred unto him every day,upon all occa(ions,par- 
ticularly by every one apart, and out of the company of other men ; 
io in this fourth Commandemen", he injoyneth a folemne time for 
a publike fervice, which all are bound to render unto him, cealTlng 
in the meane while from all other occupations,that they may with- 
out any disturbance apply themfelves unto it, with all religious 
zeale and devotion. 
I °* The thing which is not morall in the fourth Commandement, 

and that I affirme to be an ordinance appertaining to the Iewiih go- 
vernment, and to the time, not of the New but of the Old Telta* 
ment, is that which is exprefled by the tearmes of the Commande- 
ment, to wit, the determination of a feventhday,-and of a particu- 
lar feventh, even the laft of feven. Tor in this there is no thing 
that hath any taite of morality. It is not founded on the Law of 


Chapter Sixth. up 

nature, the Gentiles had never any knowledge thereof, the Goipell 
hath not ratified it, as hath beene (newed before. 

They object ,that if there be no thing morall in the fourth Com- 1 7 
mandement, more than I have faid, the ordinance of the Sabbath 
day for Gods fervice (hall no more be morall then was eheCom- 
mandement concerning the building of the ancient Tabernacle to 
be the place of Gods fervice, feeing this command teacheth usalfo, 
that of necetfity there mull be lome place afligned for eccleiiaflicall 
meetings, aiid that it was no more needfull to put in the Deca- 
logue, Thou flalt keepe the Sabbath day^ then Thou (halt frequent 
the Temple. 

To this I anf wer, that verily there is a morality in this point,that x 8 
the faithfull reibrt of ten to fome place where they may attend on 
Gods fervice, But it was not at all fo needfull to make exprefle 
mention thereof in the Decalogue, as of an ordinary and fee time, 
for that this ordinance concerning iuch a time, dfaweth of necef- 
lity after it the ordinance of fome place,becaufe it is not pofllble to 
tiocke together on ait ordinary and folemne day to ferve God, if 
there be not a pltce appointed for that purpoie : But the appointing 
of a certaine place, includeth not theinftitutionof an ordinary 
»me. "For a place may be ordained for publike meetings, wherein 
there is no ordinary meeting. Farre lefle was it neceflary, nay it 
was no wayes neceflary in regard of the morality, to put in the De- 
calogue a commandemenc concerning a particular houfe, fuchas 
was of old the Tabernacle; becaule although there be fome mora- 
lity by confequence in it, or rather a neceflary fequele of a morality, 
for as much as neceflity being impofed to the faithfull to meet toge- 
ther, there mult be fome place appointed for their meetings^ but it 
is not needfull that t|iofe meetings (hould be with that abibLte ne- 
ceflity al wayes in a houfe builded and erected for that end. For al- 
though they ihould come together in an open aire, hiving no other 
cover but the skye, in grots and dennes under the ground, or in 
fome other place, without houfe or Temple, as the Chriftians were 
forced to meet together in the Primitive periecutions,in luch a itate 
of the Church this fuificeth, and no more is required as morall. It is 
Only the decency and commodity which obligeth us to have houfes 
and Temples builded expreily tor Gods fervice. Forthefereafons 
God would not make mention in the Decalogue at a particular 

K place 

jo The fecond Part' 

place, as hee did of a time Hinted for his fervice. 
1 9 This is a ftifficient anl wer to another object ion, when they fay, 

that God might as well have put in the Decalogue, Thou (halt keep 
the New Moones, or the yeerely feafts, as the Sabbath day, becauie 
that command, as well as this, had taught us, that there muft be a 
time appointed and ftinted for Gods fervicfc. For I deny that fuch 
a command could have taught us this duty, as well as the other, be- 
caufe fiich dayes being rare, and returning [only from moneth to 
moneth, or from yeere to yeere, had not taught us the convenient 
and futable frequency of Gods publike £ervice,as did the Sabbath 
day, which returned weekely. Therefore it being more frequent, 
yea more holy and venerable then all die reft of feitivall dayes or^ 
darned of God under the Law, he made mention of it in the 
fourth Commandement, rather than of them wherein Goo hath 
oblerved a way like unto that which he hath kept in the other Cora- 
mandements, which is, to let downe a principall head under which 
he ccmprifeth all other points that have relation unto it m Where- 
fore, as irj the fecond Commaivdement he forbiddeth to make Ima- 
ges jo bow downe to them y and under that point prohibited! all will- 
worfhip ; As in the fifth Commandement under the name of Fa- 
ther and Ubfother, and of the honour which he commandeth to 
give unto them, hee comprehendeth all fuperiours, and the refpe& 
due to them : As in die fixth under murder he comprifeth all other 
violences againft our neighbour : And as in the feventh under A- 
dultery he underftandeth all uncleanneffe of-rlefhly lull; lo likewife 
in the fourth Commandement, under the Sabbath ^v,and the ob- 
fervation thereof, which was his principall felt ivall, heunderifcm- 
deth all other holy dayes, and all the ceremonies which he had in- 
joyned, and the practice of them all ; As alio, (which I have alrea- 
dy marked) his cuftome is other where in the Old Teftament, to 
range under that point all other femblable points of his fervice, yea 
all godlinefle and Religion, and make it, in fome fort, toconfiff. al- 
together in the obfervation of the Sabbath : whereof the reafon is 
diat a man cannot bee pious and religious to God-vward, unleffe he 
obleive die externall meanes and aides of Religion and godlinefle 
which he hath ordained; Now the principall meanes of this kind 
ordained by him at diat time, was the fan& ification of the Sabbath ; 
All other meanes of the iame kinde were referred to it and were 
__ _ ... _ .- eftablilhed 

Chapter Sixth, m 

eltabliilicd and drefled as it were, upon the mould of it; even as 
whatfoever is the fint and head in every kind of things, is the rule 
of all others that are infcriour and fubordinate unto it : wherefore 
it is no wonder, that God would in exprefle termes fet downe 
this particular determination of the obiervation of the Sabbath day, 
rather than any other, and comprife under it the morall fubitance of 
chat Commandement. For having thought expedient to ordaine 
and ftint to the Iewes the ordinary celebration of his publike fer- 
vice on a fet day, to wit, on every feventh, and on the hit of die fe- 
ven dayes of the week,ths morall fubitance of the faid commande- 
ment, which is to have a time regulate and frequent for his publike 
iervice, could not be fo well compriled and deligned under any o- 
ther ordinance relative unto it, as under this which was the moil 
notable and principallofthemall: So the fourth Commandement 
is morall and perpetttallm one refpeft, to wit,in this pnncipall fub- 
itance which it intbldeth covertly, and ceremoniall and pofitive in 
another, to wit, in the forefaid determination, as alfo of the fanfri- 
fication which it expreffeth. 

For when God faith in the beginning thereof, Remember the 
Sabbath day to fanttifie it, he underftandeth by the Sabbath day.noc 
a day of reit indefinitely and without limitation*, but a feventh day, 
and the hit of the weeke wherein he relted, as is manifeft by that is 
laid after in the fame Commandement, For in fixe dayes the Lord 
made heaven and earth, the Seta, and all that in them is, and re fled 
the feventh day : Wherefore the Lord bleffed the Sabbath day, and 
hallowed it : where the day of reit, or the Sabbath day iignifieth 
manifeftly the fame day whereof mention is made in the beginning 
of the Commandement, which is the day of Gods reit, to wit,the 
feventh that he refted on,as it is likewife lb reftrained in the fecond 
Chapter of Gene/is, And God bleffed the feventh day ,and fanttifi* 
edit: becaufe that in it he had refted from all his rvorkes: There- 
fore it was not a day of reft in generall that he {andtified, but the 
.particular feventh day of the Creation, and not any other. Alio 
this name. The Sabbath day, or the day of reft, doth never fignifie 
in the Scripture any other clay befides the feventh and lait day of the 
weeke, which God had ordained to the Iewes. Forthefetwo 
appellations, The Sabbath day, and the feventh or laft day of the 
weeke ^ are indifferently taken for the fame thing, and the one is the 

K 2 explication 


vi Thz Jecend Part. 


explication of the other, as may be feene in infinite places, Ex&d. 
1 6. verfe ap. Sxod. 20. ver. IO, 1 1. Exod.13.ver. 12. Exod. 
ji . verfe \ 5 . Exod. 3 5 . ve rfe 2 . Levit. 2 3 . verfe 3 . Lu^. I $. 
verfe 1 4, &c. Yea this name, 7"/?? Sabbath day^ is the proper and 
particular name of the feventh and laft day of the weeke, whereby 
it was diftinguiftied from all the reft, which, as hath beene obfer- 
ved before, did take from it their denomination, being called *&<? 
firflyfecond, third of the Sabbath, &c. 

Alfo by the fan&iflcation of this day, which G od in joy neth in 
the forefaid words of the commandement, is not expreffed and par- 
ticulanfed formally any other, then that which confifteth in the ab- 
ftinence of feverall workes, whereof mention is made in the words 
following, which may be taken for an explication of the fan&ifi- 
cation before injoyned, even as in this abliinence is expreffely efta- 
blifhed the fan&ification of the faid day, Ev od, 3 1 . verfe 1 6. Neh. 
13. verfe 22. lerem. 1 7. verfe 22, 24, 27. And it is indeed that 
fanftification which ordinarily God betokeneth and requireth of 
the people of the Iewes in the O Id Teftament, when he fpeaketh 
of the fen&ification of the Sabbath day, as on the contrary,the pro- 
fanation of that day whereof he blameth them, is that which they 
committed in doing workes which he had prohibited. But if it be 
referred to a fan&ification which was to be pra&ifed by the ufe of 
eenaine a&uali duties of Religion, C/^underftandeth a fanctifica- 
tion by the obfervation of legal 1 ceremonies as well as of morall 
duties. Yea he underftandeth rather that then this, becaufe the ob- 
fervation of morall duties is not tyed more particularly to one day 
then to another, but is a fervice appertaining equally and alike to all 
dayes of the weeke ; whereas the ceremonies of Gods outward 
fervice, were to be obferved more particularly on that day, then in 
all the reft : And therfore this Commandemenr,in as much as it in- 
joyneth the fan&iflcation of the feventh day, is ceremoniall,and if 
in regard of this fan&ification it is abolilhed, what inconvenience 
is there, that it be like wife abolished in regard of the day ? Neither 
is it a thing lingular tathis Commandement to have fome particu- 
lar determination belonging to the Iewes only added to the fub- 
Itance which is morall, univerfall, and perpetual! . For the preface 
-of the Law, which fome had rather make a part of the firft Com- 
?*?5?!????i? c > concerning the deliverance out of the land of Egypt, 


The fecond Part. ' jj? 

and out of the houfe of bondage, and the temporallpromife of Jong 
daies upon the Land of Canaan added to the fifth Commandement, 
are manifestly circumftances which have relation to the Iewes only, 
and have no morality in them, nay, were ceremoniall and typike* 
Now if a ceremoniall promile hath found a roome in the Deca- 
logue, there is no greater inconvenience, that a ceremoniall and 
temporall Commandement be found in it alio. Neither is it a whit 
more repugnant to lay, that the fourth Commandement is both 
morall and ceremoniall, becauie it is not fo in the iame, but in a di- 
ve rie fenie and refpeci, as I have (lie wed . Among the La wes given 
by Mofes^ many are to be found, which are ceremoniall and tem- 
porall in that winch they exprelTe, and morall in their foundation 
and end. As,for example,the Lawes forbidding to muz.zJe the Oxe 
when he treadeth out the come y Deut. i^.verfe^. to feet he a Kid 
in his mothers milke, Exod.2^ . verf I p. to take in a birds nefl the 
Dam with the young ones, Deut. 22. verf. 6, 7. to flow with an 
Oxe and an zsfffc together, *Deut.22. verf IO. and Others iuch 

And indeed thofe againtt. whom I write,mufl acknowledge, nill z % 
they, will they ; that in the fourth Commandement ther£ is fome 
thing that is not morall,that obligeth notfor ever,and that did per- 
taine oneiy to the leaves , and to their ceremonies and Ecclefiafhcal! 
governement, to wit, the ordinance about the obferving not oneiy 
of one day of feven. but the laft of feven. For wee keepe not 
any more this Jail day under the new Teftament, wherein wee 
mould imne, if it were a morall thing. Neither can an inftance be 
made from the fourth Commandement, that the obferving of a fe- 
venth day is a thing naturall and morall, but by the fame meanes it 
lhall be proved, againft the intention of thofe that make ufe of this 
argument, that to obierve a feventh day is alio morall, becauie the 
Commandement ordaineth not without reftridion afeventhday, 
but ltinteth particularly andby name the lal* of feven. 

There be fome, who to avoid the ftrengthof this argument,doe 2 1 
lay, that the fourth Commandement enjoynech oneiy a feventh day, 
as the genus, and as a morall thing, but none of the £*Wf.r, whet her 
the lalt of feven obferved by the Iewes, or the ridt, of feven obferved 
by Chriftians is particularly enjoyned, becaufe in this there is no 
moralitie : Or if in the fourth Commandement betides the feventh 

K 3 day 

1^4 The fecond Part.' 

dayingenerall, ^particular feventh is injoined, the generall is in- 
joyned as morall, the particular as ceremoniail, and fo the genus , to 
wit, a feventh day ,as being morall, continueth for ever, as well wi- 
lder the GofpeI,as under the Law, and the particular feventh,to wit 3 
the laft of the weeke,is only abrogated by the Gofpel. This is a bold 
reply, and maketh me to wonder at it, feeing on the contrary it is 
evident by that hath beene already faid, that wee may atfirme with 
good reafon, that the fourth Commandement maketh not at all any 
generall mention of obferving an unlimited day, but particulari- 
zed! exprefly a certaine leventh day, to wit, the laft. For God af- 
ter he had laid, Sixe dales fhalt thou labour, and doe all thy workf, 
addeth, but the feventh day is the Sabbath of the Lord thy God, 
which expreflion alone and by it felfe,although there were no other 
thing faid, (heweth, that he meaneth the leventh in order, follow- 
ing the other fixe. When a man uttereth his minde in this fort ; the 
third, the fourth, the fifth, &c. his intention is, to denote that 
winch is fuch in OFder relatively to others going before, neither is- 
there any man that will take it otherwife. But befides this, God 
unfoldeth forthwith which feventh he meaneth, to wit, the parti- 
cular feventh wherein he refted, after he had made all his workes in 
the fixe dates which went before, which was the laft of feven. 
Moreover, it is evident, that in the fourth Commandement, the 
feventh day, and the day of reft are the fame, as alfo wherefoever 
mention is made of them. And the day of Reft is there taken for^the 
day that God refted in, as is manifeft by thefe words following : 
<iAnd he refted the feventh day, wherefore he blejfed the Sabbath 
day, and hallowed it ; the which day wherein he refted is the fe- 
venth, or the laft day after the fixe of the creation, as is evi- 
dent by thefe words alfo ; He make hid workes in fixe dales, and 
refted on the feventh day. Wherefore it is the laft feventh,and none 
other, that is defigned in the fourth Commandement as the object 
©f the blefting and hallowing of God ; which is yet more cleare by 
the fecond Chapter ofGenefis, and third verfe, where after Mofes 
had faid, that God in fixe daies made the heaven and the earth, and 
all the hbfts of them, and after he had ended his vrorkes, refted the 
feventh day, he addeth, *And God blejfed the feventh day, and fan- 
^lifted it, b ecaufe in it he had re fled from all his worses, to wit, that 
fevent h which afterwards he bleffed, 


Chapter Sixth. 


For the Pronoune It y hath a neceflary relation to a particular zjl 
Jay fpecified in the forei aid words, as bleiTed of God, and limited 
forthwith, as the day of his reft ; fo it is manifeft that the day which 
&od bletiedjis the lame that he retted in, the fame, I fay, by corre- 
spondency in the order and fucceifion of daies, as I have fhewed be- 
fore ; Otherwile, what would be the fenfe of thele words } God 
hath blefted and fanc-f iried the feventh day, that is y as is pretended, 
a feventh day undetermined, becauie in it he refted, Sec. This Pro- 
noune Zr, can it fitly and conveniently denote a day uncer- 
tain and unlimited? Where is to be found a feventh day unli- 
mited, wherein God did reft I Moreover,Gods blefUng and 'falsi- 
fication can it have an indefinite and uncertaine objeft ; fo that 
God in particular fanctified nothing ? Againe, can it be a conveni- 
ent reaion, having any likelihood, that God having refted on a cer- 
taine leventh day, and having considered in it all his worfces whidi 
hee liad rinilhed, after hee had made them in the fixe daies before, 
which was the cauie that lice loved and efteemed particularly that 
day, hath in that reipeft iantf ified one of feven daies indefinitely, 
which fty that meanes might have beene one of thofe wherein hee 
wrought, and not the fame leventh wherein he refted ? If that were 
true, it iliould follow that the Ifraclites did not obferve the lad day 
oftheweeke, by obligation of the fourth Commandement tying 
them thereunto, but onely in generall one of the feven daies of the 
weeke, and that by fome other particular Law they were taught to 
obfeive the laft of feven, although all the reft of Gods Ordinances, 
which are to be found concerning the Sabbath, fay no more then 
doth the fourth Commandement,and are relative unto it. Where- 
as it is molt fure, that the levies in all times have profefled, and doe 
ftill make profeition, that they keepe the laft day of the weeke by 
exprefle obligation of the fourth Commandement, which, accor- 
ding to this faying they did never underftand. All theie are as many 
palpable ablurdities. And therefore it is molt certaine, that the 
fourth Commandement ordaineth expreily and formally the obfer- 
vationofa particular leventh day, to wit, of the laft of feven, and 
not of another, 

Nevertheleffe, it may be faid in fbme fort, that any day what- a y 
foever, which is celebrated to the honour and glory of God, hath its 
foundation on the fourth Coramandemen^and that fo we now doe 

K 4 <&fe:vc 


Chapter Sixth. 

obferve our Sunday, and other folemnc and extraordinary daics by 
vertue of that Commandement ; Not that it enjoyne^h them pro- 
perly and dire6Uy,but onely indire&ly, and by dedu&ion or confer 
quence taken from the foundation, and generallend thereof, which 
is to enjoyne all men, to ferve God pubhkely, and to confecrate for 
thatpurpofe, fome folemne times, which in this refpeft, whatfb- 
ever they be, may be all referred unto it, not as being commanded 
in their particular kinde, but onely in their £*#«*,which is covertly 
and tundamentally contained in it,, and therewith determined ex- 
prefly to one kinde only,to wit, to the feventh day, and to the laft of 
feven, not for ever, but during the time of the old Teftament only. 
Wherefore to fay that the fourth Commandement obligeth onely, 
and in exprefle termes to a leventh day unftinted, and not to/ 
this particular feventh,. which is here the point in queftion, is a 
thing altogether unreafonable, as is evident by that hath beene 
*i.6 I f * s zWo a thing farre removed from all reafon to fay, that veri- 

ly the obfervation of a ccrcaine day of feven, to wit, the laft, was a 
thing ceremoniall and politive, and that this is the day which the" 
Gofpel hath abrogated, but to obferve alwaies one day of feven, is 
morall, and that this is ratified and confirmed by the G of pell, tor 
the determination and particular observation of any day whatsoe- 
ver amongft a certaine number, in quality of fuch a one, cannot be a 
morall thing. Now to ordaine one of ieven to be kept, maketlv a 
determination and particular obiervation, not foriooth, fo particu- 
lar, as when one of feven : as for example, the laft is by name deter- 
mined and appointed, yet fo farre particular, that none can devife, 
farre leffe tell reasonably, wherefore there (houldbe a morality to 
ordaine and obferve a feventh day regularly, rather then to ordaine 
and obferve the laft of feven; wherefore the Gofpell (hould con- 
firme that more then this,abrogate this more theathat : wherefore 
finally, there is lefler inconvenience to avouch, that the fourth 
Commandement is ceremoniall and pofitivc, in as much as it ordai- 
neth a particular feventh day, to wit, the laft, (whereof fome of 
thofeagainft whomldifpute, are conftrained to acknowledge the 
eftabliQimentin the fourth Commandement,but as of a ceremony) 
as to fay, that it is alfo ceremoniall and pofitive in as much as it or- 
^5 e ?b 255 &y S^fevcn, which is the point I fland unto. 

- ^ Verily 

Chapter Sixth 


Verily there is farre more reafon to fay, that the fourth Com- 37 
mandement oj^aineth,as a morall thing^the publike fervice of GW, 
and coniequercly that tliere be for that purpofe a Hinted day, ordi- 
nary, common, and fo frequent in its revolution,that it may be fuf- 
ficient for the praft lfe and exercife of that fervice, for the continu- 
all edification of the Church. For nature teacheth, that it is fit that 
the publike fervice of God be frequently pradtiied, whicUhathas 
great force under theGolpel], as under the Law, but that the faid 
Commandement obligeth precilely to a feventh day, and to that fe- 
venth day wherein God retted from all his workes, it is an ordi- 
nance of ceremony *nd of order, which was for the Iewes only, and 
hath beene difanulled by the Gofpell. • 

For iince the Gofpell came,it is a thing in its felfe indifferent to 2 • 
obferve, not forfooth one day of any number how great (o ever it 
be, as of thirty, iixtie, of an hundred, or of a yeare, which as all the 
world may fee, fhould not beuifficienttoferveGodpublikelyby 
his people, and ihould bewray in fuch a people a great negligence 
and want of affection to Gods fervice, but one of foure, of five,of 
iixe, or in fumme, of fuch a number wherein that day may returne 
frequently, and fuffice for the intertainement of Religion and god- 
linefle. And it may perhaps be gathered out of the fourth Com- 
mandement that one day in feven is very futable and fitt, and that 
wc mould not under the Gofpell dedicate lefle to God, for feeing 
God ordained to the Iewes (other wayes burthened with many o- 
ther ceremonies and holy dayesj one of feven, it is an argument 
probable enough that Chriitians ought to confecrate to him. at leafi 
as much if not more of their time, which neverthe lefle God left to 
the liberty of the Church to ordaine with wiled ome and conlci- 
ence as hath beene already faid. And lb although the ceremoniall 
order prefcribed in the fourth Commandement concerning the day 
of reft, obligeth not precifely and direftly the Chriftian Church, 
(he may notwithftanding inferre from thence good inftruclions;, 
whereby (lie may be directed in things concerning a convenient 
time for <3ods publike fervice, as fhe maketh a good ufe for her di- 
rection of many other ceremonies of the Law. Wherefore if 
there were any man who would raihly maintaine, that it fufficeth 
Under the New Teftament to obferve one day of twenty, or of an 
hugdred, he ftould be futficiently refuted by the forefaid reafon,be* 

fides. ; 

]fl Tlx fecond Parl 

ftdes the pva&ife of the Chriftian Church, which hath judged it fit 
to obi erve one of fcven dayes, which pra&ife no m^thafi gaine- 
iay, but he (hall forthwith bewray himielfe to be new?rangled,fan- 
tafticall, and ielfe-willed. 

^g By all that hath beene faid it is evident, that the inconveni- 

ences alleadged in the argument, are not to be feared. For I have 
already (lie wed, that it is no inconvenience to fay, that of tenne 
Commandements contained in the Decalogue, there are but nine 
morall which oblige us now, and that the Law which is called mo- 
rall belongeth not unto us in all that it contained*. Yet in forae 
fort all the tenne may be defended to be morall, becaufe the fourth 
Commandement is morall as well as the reft in its foundation and 
principall end, although the thing exprefled in it be a particular de- 
termination, ceremoniall, and pofitive. Whence profane fellowes 
cannot with any colour of reaion inferre, that the fubftanceof the 
other Commandements is not morall nor obligatory to Chriftians. 
For whatfoever is in them (faving the promife annexed to the fifth 
Commandement, which belongeth not to the fobftance thereof) 
fheweth of it ielfe, that it is morall, becaufe it hath its foundation 
in the Law of nature written in the hearts of all men,and is found 
fo frequently, that no thing is more frequently, ratified and confir- 
med by the Scripture of the New Teltament, which is the rule of 
Chriftianity,and therefore obligeth all Chriftians untill the worlds 
end, which can not bt lb faid of the fourth Commandement, in the 
expreflion that it maketh of a feventh day, for a day of reft : For 
properly,that which is not of the Law of Nature, and is not prefcri- 
bedbythe Gofpell, cannot oblige Chriftians as a morall Law. 

| £ By the fame meanes is taken from the Roman Church the pre- 

tence, which fome think this do&iin furnimeth unto them, that the 
fecond Commandement, whereof we make fo great ufe againft their 
Idolatry, is not morall nor perpetuail, but was particular to the 
Iems 9 even as, according to our confeffion, was the fourth Com- 
mandement. For all that the fecond Commandement aimet h at,is 
contained and exprefled moft clearely in the words cbtrebf, which 
is to forbid to reprefent and worlhip God by Images, to nuke Ima- 
ges to bowe downe to them, aud to ferve them religiouftu, and aril 
that is eflentially morall and perpetual!, grounded on the Law of 
Mature, which of it felft teacheth and (hewetb,that it is a thing rnoft 


Chapter Sixth. 


abiurd and unworthy of God, who is a Spirit Infinite, Almighty, 
Eternall, Imfiorrall, Inuifible,and the only Wife God, to repre- 
fent and &rve him by mortall Images ; As alfo a thing unworthy of 
man to worfhip the worke of his owne hands, as the Paynims 
themfelve have acknowledged and written. 

Witnefles hereof are the moil: ancient H^manes^ who know- 
ing by the Law of Nature, that God is a Spirit, judged by the 
fame light, that hee ought not to be figured nor ierved by Images. 
And therefore they had no Images at all during the fpace of more 
then an hundred threeicore and ten yeeres. And Varro a ^Romane, 
and a 7Vrf *»,faith,that if that had continued fo > the Gods had beene 
ferved more purely , adding, that the fir ft which framed Images to 
the Gods 3 abohfbedthefeare due unto them, and were thecanfe of 
many errors; as wee reade inS. ^Atiguftine, in the fourth booke 
and 1 5 . Chapter of the City of God. 

The Prophets alfo, in many places of the old Teftament, re- 
buke the Nations which were Grangers from the Covenant of God, 
for their Images and Statues, as being guilty of a molt hainous fin, 
in making and wormiping them, agamlt a Law which pertained 
to them, and which they were bound to know. Theie their repre- 
henfions they confirme by natural! reafons,as may be feen,£xod.2$ . 
verf iq.Exod, 2,\.verf i^. < Deut.'j t verf.$.2^.Deut.i2 t v. 3, 
\D*Ht. 29. verf. 17. Tfal. gj.verf.j. Pfal. 115. verf;4,$ y 6.y,8. 
*Pfal.l 3 1. verfi 5. 16,1 7,1 8,20,21,22,23,34. £7*7 44. t/^r/: 9. 
io. I 8.lp. Ierem. 10. verf. %.&*, Ierem. 8. verf 10. ler. 5; 1, 
verf. 1 7, 1 8, ip, 47. Habac. 2. verf 1 8, 1 p, 20. 

The Apoftles have likewife done the fame in the new Tene- 
ment, and namely S. Pan/, who in the 1 7. Chapter of the zAUs 
proved and made it knowne to the ^Athenians ; And in the firft 
Chapter of the Epiflle to the %omans, condemned tire Romans for 
tranlgrefling the Law of Nature, darkening the light thereof, and 
fmothering the fecret and inward fting of their conlciences, by 
changing the glory of the incorruptible God, into the Image of a 
corruptible man, and of other living creatures. S. lohn in his firft 
Epiftle, and in the fifth Chapter and laft vcrfe thereof, exhorteth 
the faithfull to kfepe themfelve s from Idolls : And in the ninth 
Chapter of the "Rey elation ,the crofl'nefleof id\k Chriftiats is noted 
vetle ao. by this, that notwitltfanding fo many plague*, wherewith 


i^o The fecond Part. 


God had vifited them, they repented not of the worlds of their 
hands, that they Jhould not w or (hip Idols \of go ld y *ndfilv errand 
tr4jpr % and flone^ and of wood, which neither can fee y nor heare y nor 
walke . Therefore feeing the whole matter of the fecond Comman- 
dement is moral 1, groundecj upon the Law of nature, and eilabli- 
(lied, not only by the 01d,buc alio by the New Teftament,the Com- 
mandement is alio morall. 

For whereas fome would ttferre and reduce to the fecond 
Commandement, the whole external 1 fervice of the Iewes,as con- 
tained, in fome fort, therein, to inferre from thence, that if the 
fourth Commandement be in part ceremoniall, becaufeunto it are 
referred all the Sabbaths of the Iewes, all their holy dayes,and New 
Moones, the fecond may like wife be called ceremoniall in part, for 
the fame realbn . To that I anfwer, that a reduction and reference 
of the externall and ceremoniall lervice of the lewes may, in fome 
ref pe6t, be made to all the Commandements of the firlt Table : As 
indeed fome ceremoniall ordinances are in certain refpeft s referred 
to each of them by fome interpreters : And may be all in this man- 
ner referred to theifecond Commandement, which being negative, 
God under the prohibition to make any kinde of Images for reli- 
gious wormip, comprileth all will- worihip. And Kith m all nega* 
tive commandements the affirmative oppofed unto them are com- 
prehended, he commandeth on the contrary, that he be ferved ac- 
cording to his ordinance and Commandement Now nth at that 
time the manner of his lervice confifted in the obfervation of holy 
dayes,and diverfe ceremonies prefcribed by him in the Law of Mo- 
fes, it may be laid, that in it he commanded them all : But indi- 
retl/j, and a farre of : Which cannot make the lecond Comman- 
dement to be ceremoniall,becaufe the ceremoniall and outward fer- 
vice appertained! not litre Illy and properly to the fubttance there- 
of, and is not exprefled therein. But whatsoever is exprefled in ir r 
is of it felfe morall : Whereas in the fourth Commandement the 
forefaid feafts and ceremonies are directly and neerly compriled. 
For in it God ordaineth a principall holy day, and under it compre- 
hended! all others : All that is exprefled in it is ceremoniall : And 
die ceremoniall' fervice of the Iewes maketh an eflentiall part of 
the fan&ification of the Sabbath injoyned in it. So this comman- 
dement is cot ceremoniall indiretlly, and in regard only that unto 

"* "■ ~~ it 

Chapter Sixth. 141 

it may be referred and appropriated, by a remote and farre fetched , 
redu&ion, the feails, NewMoones, and Iewilh Sabbaths, but it is , 
liich dire ft ly and properly in it felfe, even in the neerell Jubilance 
and matter which it propounded^ So the forefaid exceptions a- 
gainft it ihould be abfurdand impertinently inferred upon our lay- 
ing concerning the fourth Commandement, becaufe diefe two 
Ccmmandements itand not in equall tearmes. 

If any PapHls ihould make luch an inference, BelUrmine him- S 3 
telfe will 'ciid us his helping hand to refute it. Forintheleventh 
Chapter of his fecond booke of Relikes and Images, he acknow- 
ledged! and affirmed^ that laving the Commandement of the 
Sabbath, ail the reil are explications of the Law of nature, and 
are naturail precepts, which all Chriftians are bound to oblerve; 

This being fo, the Roman Church cannot cleanfe her felfe of a 34 
great crime, for cutting off from the Decalogue, in all her fervice 
bookes the fecond Commandement, and for not propounding it or- 
dinarily to the people, for that it fighteth againll her idolatry. A nd, 
in my judgement, it fhould be alfo an hainous lault, although not in 
the fame manner and refpeel:, to nip away from the Decalogue the 
fourth CommandementjOr to make no mention of it in die Church 
For though it be not morall, and obligeth not Cbriftians under the 
New Teltament in the particulars which it expreffeth, yet fith it is 
morall in the foundation whereupon it is built, and in the generall 
end that it aimeth at, as hath beene (aid before,and fall God would 
infert it in the abridgement of his Law which he gave of old to the 
people of Ifrael, it ihould be foole- hardineffe to pull it away.and to 
remove it out of the roome where God hath placed it. Even as, 
although that which is faid in the preface of die Law, concerning 
the deliverance of the people out of the land of Egypt, and. our of 
the houfe of bondage; and in the fifth Commandement, of the pro- 
longation of dayes in the land of Cannaan, is not addrefled to us 
diretlly, in that which thefe termes doe exprefle,yet it ihould be ill 
done, to cut thele claufes quite off, or to make no mention of them, 
when we learne, write, rehearfe,or teach the Decalogue. We mult 
keepe religioufly, and mention whatfoever God hath beene pleafed 
to put in it :But we mull aifb underihnd every thing conveniently, 
appropriating to us whaclbever belongeth to us as well as to the 
Iewes, and to the Iewes only, that which Was proper to them : 


\^i 77;* fecond P A R T. 

And fucb was the ordinance of the feventh day. 
g 5 Which day if it be not acknowledged to be cereraoniall, and 

therefore Subject to be abrogated by Iesus Chris T,and 
compriied among the points of the Law which the Gofpell decla- 
red to be annulled, 'place ihould be given to an inconvenience that 
will follow thereupon farr« better, then the former which is in- 
ferred upon the opinion that the fourth Commandement is cere- 
moniall, for fo the bridle (houldbe loofed to the immoderate, tran- 
fcendent and irregular authority which Papifts challenge to tl>e 
Church, to have power to change and alter the things which God 
himfelfe hath eftabliflied. For it is evident, that God by the fourth 
Commandement hath eftabliflied the feventh and laft day of the 
week to be a day of remand it is agreed upon,as moft true, that under 
the Goipel that feventh day hath been changed into another,neither 
can it be futfkiently andclearely proved, t\\g£lefa £hrift, or his 
Apoftles,' have made that innovation, as (hall be feene hereafter : 
whence they doe inrerre,that the Church having done it of her ielfe, 
without commandement, (lie may change the things eftablilhed and 
ordained of God in the morall Law. WhereuntoitisimpoITible to 
give a pertinent anfwef, but by faying, as it is moft true, that the 
preicription of the feventh day of Sabbath, although it be among the 
Commandementsofthe morall Law, is not morall for that, but 
pertaineth to the government of the lews, and istobenumbred 
with thefe things which were but for a time,to wit,/***? / *<wf * JWp- 
Bafzosj untill the time of reformation^ as the Apoftle fpeaketb, 
Hebr.g.verf Io. oi thefe Jbadovees of things to come, whereof the 
bod] was in Chrift,zs they are named, CoL a. verf i 6, 17. where 
amongft other fhadowes the Sabbaths are fpecined. That therefore 
the Church in not keeping any more the Sabbath prefcribed by the 
fourth Commandement, but another, hath not ufurped any autho- 
rity upon the things eftabliflied of God, but hath followed the order 
of God, who had not eftablilhed that day, but for a certaine time, to 
wit, until! the comming of the Mejfias, by whole death the cere- 
monies were to be aboliihed,and conlequently the Sabbath day was 
toexpire and give up the Ghoft. 


Chapter Seventh! \^ 

Chapter Seventh. 

Anfwer to the particular reafon* taken from the 
Tbords of the fourth Commandement. 

I , Firfi Objet7ion y The Sabbath was long before the Law,becaufe 
God commanded to remember it, and remembrance is of things 

I , Three anfwers to this O&jettion. 

% . Second O bjetlionfrom the firfi reafon of the keeping of the Sab' 
bath) fixe dales ft>alt thou labour y &c. which is a reafon of 
equity, binding Chriftians as we Has I ewes. 

4 . tsfnfwer to this Objetlion y jbewing what is moral I and obliga- 
tory in this reafon, what not. 

5 . ThirdObjeftion ; If the labour of fixe dales be not ceremonially 
the reft on the fevenih day llkpvtfe is not ceremonlall, refuted 
by three anfwers. 

6. Fourth Objection from the fecond reafon In the words, but the 
/event h day is the Sabbath of the Lord thy God, it Is Gods day, 
therefore it is facri ledge to rob him of it. 

7. Two anfwers to this O bjeclion. 

8. Fifth O bjeclion from the third reafon in the words, In it thou 
/halt not dor any werJee^ &c. where a great regard is had unto 
fervants, beafts , ftr angers , whereunto Chriftians are alfo 

$. Anfwer Jhewing what in this reafon is moraH,what belonging to 

order onely. 
10. Sixth ObjeEiion from the words* For in fixe dales the Lord 

made heaven and earth > and refted thefeventh day y Jhewing, 

that God after his example rpi/l have all men to keep the 

feventh day till the end of the world. 

II. Fir -ft anfwer y denying that g od ordained the feventhMy for a 
memoriall of the creation. 

12. Second anfwer ^although things faft Jtou/4 be hiptinperpetuall 


144 Tb e f econ ^ Parl 

remembrance, their memor tails ordained in the old Testament 

are not per pet nail, 
I J . Third anfwer to the infiance taken from Gods example Jhewincr 

in which attributes God is to be imitated, in which no$ m 
jq.ssfsalfoinwhichofhisattions, in which not, we are to follow 

his example. 

1 5 . This anfwer is apply ed to thefeventh day, Jhewing that it hath 
not inherent in it any effentiall right eoufneffe why Cjod did reft 
in it, but as many other aHions, hath no other foundation but 
Gods free-will. 

1 6. Whereby hee ordained the obfervation of that day to the lewes, 
and not to Chriftians. 

1 7. JVho in the obfervation of their holy day , follow not Gods exam* 
pie, as they Jhould, if it had an) morality in it. 

18. Infiance, the feventh day was changed into the firfi day of the 
weeke, in remembrance of our redemption by Chrift 7 which is a 
greater worke then the creation, 

I p. Fir ft anfwer, hence itfolloweth, that the obfervation of one of 
feoen daies is not morall. 

20. Second anfwer, Jhewing divers abfurdities following the opini- 
on of the morality of one offeven daies, and •/ thefubfiitntion 
of the firfi offeven to the lafi by Chrift himfelfe, 

2 1. Their reply y that when (thrift made the firfi alteration of 
the Sabbath, the THfciples ohfer-ved the Sabbath of the lafi 
and of the firfi day of the weeks confecutively , is but art 

22. Chrift s refurreUion was of as great force to change the generall 
order of the obfervation of one offeven daies, as of the lafi day 
of the weeke, nay, to ordaine each fourth day of the weekefor 
Gods fer vice ^ as well as the firfi. 

a 2 . The day of Chrift s refurreiiion is no more obligatory , then the 
day of his nativity, of his death, or of his afcention, and is 
a mser inftitution of the Church. 

24. Seventh Objection from the lafi words of the Commandement ; 
And god ble fed thefeventh day, andfanclified it, whence they 
gather, that the keeping of the f event h day is a nieanes of 
all klnde ofbleffings, -whereof Chriftians have as great need 
as lewes, &c. 


Chapter Seventh. \^ 

2 5 . Firfi anfwer, Chriftians have as great need of Gods bit fling as 

had the I ewes, but not by the fame meancs. 
26. Second anfwer, the Sabbath was not a meancs ofbleffing to the 

levees, by any inherent and natural! quality, but by reafon of 

the exercifes ofgodlineffe praclifed in it y andfo the exercifes of 

eur ChriftLin religion bring a bleffing upon us whenfoever they 

are pr a ft 1 'fed. u a fond ajfertion, that if God hath not appointed to Chrifli- 

ans a particular day for hisfervice, as he did to the fewes, our 

condition flj all be rvorfe then theirs. 
2g, zsfll the particularities of the fourth Commandement may be 

apply ed to Chrijlians, as well as to. Iewes. 
29. As the reafons of the inftitution of their holy-daies e 
5 O . Which never tbelejfe we are not bound to keepe. 

31. Item y the remembrance of the creation ,cfrc . 

32. The necejftty of a new day for Cjods fervice inferreth not a di- 
vine inflitution. 

B Elides the generall argument which is taken from the nature 
of the fourth Commandement, and hath beene refuted in the 
former Chapter, others more particular are taken from the 
termes and words of the laid Commandement; and firftthey urge 
vehemently thefe firft words thereof, ^Remember the Sabbath day y 
from whence, as they pretend, it may be inferred, that feeing the 
remembring of a thing denoceth that it was knowne before ; God, 
when he commanded die Ifraelites to remember the Sabbath day, 
fuppofeth that it was not a new ordinance which lie gave unto them 
then, but an ancient one, yet, which undoubtedly they had for- 
gotten, and whereof it was neceffry they (hould be put in remem- 
brance, and the obfervation urged for the time to come. 

It is faid alfo, that die fan&ification of the Sabbath day which 
God enjoyneth,faying, "Remember the Sabbath day to keepe it holy y 
cannot be called a ceremony, but this inftance is very feeble. For 
firfi , although it (hould prove that the inftitution of the Sabbath 
day, which is here debated, did preceed the Law from the begin- 
ning, it cannot for all that inforce the morality thereof. Nay, much 
otherwile,fomedoe thinke,that God in the beginning and entrance 
of the Commandement uled the word "Remember^ becauicitnot 


1 46 Tk fecond P a r t* 

being naturall and morall, as the refl are, the laves might have 
more eafily forgotten it. 

Secondly \ it doth no manner of way prove the antiquity of this, 
ordinance. For when he that commandeth any thing, faith to him 
to whom he giveth initru6tions, Remember what I fay and com- 
mand thee, fucha fpeech implyethnot alwaies that an injunction is 
given him of a thing he knew before, which is againe recorded unto 
him s that he may call it to minde ; Nay, moft often, his intention ist 
only to advite him to confider exactly, to meditate carefully, and to 
accompli(h faithfully in time to come, that which at that time is in- 
joyned him. For this terme,^wf;#£*r,whencommandements are- 
given, is not alwaies relative to the time paft, but fbmetimes hath 
regard onely to the time to come, which joyning and continuing for 
fome daiesoryeeres fucceffively, the time wherein they were given 
is paft, and fo men have need tocall them to minde, as a thing pafh 
So God inftituted the Pafleover for a memorial of the deliverance 
of the nrft borne of his people from the deftroyer, when the firft 
borne of the Egyptians were ilaine, although it happened after the 
faid inltitution,^W.i2.'2/^l4.27.2p.So Mofes laid unto them 
Remember this day in which yee came out from Egypt, Exod. 1 ^ 
verf. 3 . willing them in time to come to call to minde that where- 
of they had the firit. knowledge and experience, and not before,but 
at that inftant. So Chrift instituted to his Difciples the Sacrament 
of the Eucharift, faying, This doe yee in remembrance ofme y that is 
of my death, I Cor. 11. verf % 24. 2 J, 26. although hee was at 
table with them, and was not put to death, till the next day after. 
So this fpeech, 'Remember the Sabbath day y mj& be taken relatively 
to the time to come, as if God had faid ; Take heed that afterwards* 
yee keepe in minde the ordinance which I give you at this in- 
ftant, that you may obferve it carefully ; and in the 1 2 . verfe of the 
fifth Chapter of Deuteronomy, in iiev of Remember, it is written 
Keepe the Sabbath day, or, Take heed to the Sabbath day tofanttU 
fie it. Hee that commandeth another to doe any thing of moment, 
in a time future, ordinary, and regulate, may very well fpeake un^ 
to him in thefe termes, Remember fuch a thing, and the time that 
thou art to doe it in, before it come, to the end, that when it mall 
come, thou mayefl be prepared to doe it, and mayeft doe it accor- 
dingly, which is all that God intended to fay to jthe lewes in his 


Chapter Seventh. id 

Commandement touching the Sabbath, to wit, that before that clzy 
fhould fall out, they fhould remember it in the precedent dayes,and 
diipofe themielves in time to fan&ifie it. 

Thirdly, although it lhouid be taken as relative to the time pad, 
it is needleffe to extend it to a long time before, and namely to che 
beginning of the world, but only to fome few dayes foregoing, 
when God, through the occafion of the Manna, fpake unto them 
of the Sabbath day, forbidding them to goe out of their place on 
that day, to gather of it, becauie they tliould find none, and com- 
manding them to reit, and to abide every man in his place : which 
day, when afterwards he gave the Law, he commanded them more 
particularly and expreflely to remember,, becaufe they heard menti- 
on made of it a ihort while before, and to beware of profaning it, 
as they had done already, Exod. 1 6. verfe 28,29. And queltion- 
leiTe,to that which hefaid unto them concerning the Sabbath in the 
iixteenth Chapter of Exodus, zxz to be referred thefe words which 
in the firth Chapter of \Deuteronomie are added to the fourth Com- 
mandement, Xeepe the Sabbath day to, as the Lord hath 
commanded thee. As for the San6f incation of the Sabbath day which 
God ordaineth, and of which it is laid that it cannot be called a ce- 
remony, I anf wer, that indeed to fpeake univerfally and abiblutely, 
it cannot be lb called : For the Sabbath day was and ought to be 
£ui6hfied by morall duties ; But in as much as it was tyed to the fe- 
venth day, and was pracl ifed by lacrifices, offerings, and other fer- 
vices of the like kind, and by an exa6l retting from all worldly tra- 
vels, luch as God ordaineth in the fourth Commandement, it is 

Secondly, they ltand much upon the words following, Sixe 
dayes Jhah thou labour, and doe all thy worke, but the feventhday, 
&c. Where, as they lay, there is a reatbn of the obfervation of the 
ieventh day of Sabbath, which hath its foundation in equity and ju- 
ftice. For if God givech to men fixe dayes for their owne affaires, 
and for the workes of their worldly calling,is it not more than juft, 
that they coniecrate a feventh day to his fervice ? And is it not as 
juit for Chriftians, as for Iewes * And therefore, fay they, Christi- 
ans, fith they take ftxQ dayes for their workes,are as much obliged as 
the Iewes to obferve a feventh day of Sabbath to God. They adde 
alfo, that as the labour of fixe dayes which is mentioned in this 

L 2 reafon 

148 The Jecend Part^ 

reaion, and whence it is taken, is not a ceremoniall thing, no 
more ihould the reit of the levench day be ceremoniall. 

I ani wer, that in the forefaid reaion there is a manifeft juftice 
^ and equity, which cone inueth for ever. But that jullice is general- 
ly in this, that, if a man bath many dayes for himfelfe and for his 
owne workes, ic is reafonable hee confecrate one amongil many 
for Gods fervice. Yea,there (hould be a great deale more juftice,to 
imploy, if it were potable, a greater number of dayes upon Gods 
fervice, then upon our own bulinene,Nay,to bellow, them all. Alfb 
in confequence of this juihce and equity, we have faid before, that 
under the New Teitament, in whole time the Chriftians are rarre 
more beholden to God, then the Iewes were,fith God hath difchar- 
ged them of many burdens of outward ceremonies, which did lay 
heavy upon that people, and hath called them to bee in fome fort a 
people more franke and more affectionate to his (ervice^ll the dayes 
of the weeke, as much as poflibly can be, fhould be Holy dayes unto 
the Lord. And becauie they cannot poflibly meet together eve- 
ry day toierve in common, which neverthelefle he looks for as well 
as for a particular fervice, they muft itint fome ordinary day for that 
end, and in this dinting mult not (hew themfelves inferiors to the 
Iewes, appointing lefle than one day among feven to Gods fervice. 
This is all that can be gathered from the forefaid reafon, as it is ob- 
ligatory for ever. For to dedicate to God precifely a feventh day^ 
after we have bellowed fixe dayes upon our felves, it cannot be de- 
nyed but that it is moft juft,yet ic is not more jutt. nor better propor- 
tioned, nor more obligatory, of it Celt^ and in its own nature,fpeci- 
ally to Chriilians, nay not fo much, as to confecrate to God one 
of fixe, or of five, or of foure. For die moe we hallow to God, the 
more doe we that which is jutt, equitable, and well ordered, and 
the more doe wee per for me our duty that wee are naturally bound 
unto towards him. If then God ordained in times pail under the 
Law, that the day which he would have his people to dedicate un- 
to him, mould be- particularly one of feven, ic was not for any na- 
turall juftice which was more in that number, or for any pro- 
portion which in it felfe was more convenient in thatbehalfe, 
then the appointment of any other number, butbecaufeit was his 
good pleafure to direct and rule for that feafon the time of his fer- 
vice, and to impofe no more than one day of kvtn upon a people 


Chapter Seventh. u % r 

loaden already with many ceremonies. And therefore no particu- 
lar juftice being tied to this number of leven, more than to any o- 
rher,this reaibn contained in the forefaid words of the fourth Com- 
mandement, cannot be morall, nor confequently perpetuall,but on- 
ly pohcive and for a lliort continuance, in that it commmandeth to 
worke fixe dayes, and to relt the feventh day. It is morall only in 
the foundation and fubltance thereof, which is this, that if Gocj 
giveth us liberty to beftow a number or dayes upon our owne af- 
faires, it is reafonable, that there be one day appointed wherein we 
ought to ierve him : We I lay, that are Chriitians, and that as fre- 
quently,nay much more than the Iewes did, which we accord wil- 
lingly to be perpetuall; But with this relui&ion, that under the 
New Teltament the choice of one day, amongtl a number of other 
dayes, is not ftinted of God, and that he bindeth us no more to one 
or leven, then to one of fixe, or of five. 

Whereas they adde that as the labour of fixe dayes is not a thing 
ceremonial!, lb neither fhould the reft on die feventh day be placed 
in that ranke. I anfwer^r/?, interring from thence a contrary argu- 
ment,that as to take paines in the workes of our temporall callings, 
confidering the condition of this preient life, is a thing juft and ne- 
ceflary,and may be called moral,but to work of feven dayes fix,hath 
not in it any ipeciall neceiTity,even fo it is necciTary,juft, and morall 
to dedicate lbme time to Gods publike fervice^ut that fuch a time 
fhould be precilely one of leven dayes, is by no meanes moralL 
Secondly ,t\ut w ch J fay to be ceremonial in the 4.C6mandemcnr, 
is the Commandement it feltc, to wit, that which God exprefTely 
and purpofely injoyneth to be kept,as belonging to his outward and 
publike fervice. Now he commandeth not any thiag in itprecifely, 
laving the obfervarion and lan&ification of the day of relt,by refrai- 
ning from ail temporall callings. And is kid^Sixe dayes 
{bait thou labour, as that maketh no part of Go Js fervice, no more 
doth it make a part of tlie Commandement (although God thereby 
vvarneth men, that they ought not to pafle their dayes in ldlcnelTe, 
but ihould apply themielves every day to the labour of an honeit 
calling,)but is a permifTion put only by conceiTlon,and relatively to 
the Commandement in this fence : Tnou art permiited to work fix 
dayes,but on the 7th. day tliou lhalt abftaine from all kind of work. 
Therefore it followeth not, that if thefe words put occafionally in 

L 3 the 

i jo Tbs Jec$nd Part. 

the Corn mandement doe not impart any ceremony, the Comman- 
dement it felfe is not ceremoniaJl. 

Thirdly, the Scripture in the labour of fixe dayes eftablilheth 
not unto us any ceremonie, as it doth in the reft of the feventh day, 
which it maketh as expreffely as can be, a type of the heavenly reft f 
as we have cleerely leene before. And yet in relation to the heaven- 
ly $eft, figured by the reft of the feventh day, I may fay, that the 
paincfull labour of fixe dayes before the Sabbath, was a type and fi- 
gure of thefe troubles and afrli6tions wherewith the faithful] are 
toiled to and fro during the ages of this life, before they come to 
the reft of the kingdome of heaven, and that fb this labour alio 
was ceremonial. 

^ They take their third argument from thefe words,T^ feventh 

day is the reft of the Lord thy God, that is, it is the day which 
God hath not only created and made, as the other dayes, but alio 
kath put apart, to the end that it be apply ed to his fervice. Whence 
it is often called, The day holy to the Lord, the reft of GW,or Gods 
Sabbath, &c. Of this they inferre, feeing it is not lawfull to fteale 
from God that which pertaineth unto him, nor to commit l'acri- 
ledge, by devouring that which is holy, . ver. 1 5 . we mult, 
if we will not incurre this crime,confecrate alwayes to God one of 
feven dayes. 

y- But I anfwer firft 3 thzt if this argument be of any value it (hall 

prove, that it is the laft of feven which all are bound to keepe al- 
wayes, as the reft of God. For it is this particular feventh day 
which is underftood in the words before alleadged, and which alio 
was the Sabbath holy to the Lord. 

Secondly, I fay, that thefe words ferve not at all to prove the 
morality and perpetuity of the Seventh day. In them it is truly 
faid, that the feventh day is the Lords reft, to wit, becaufe at that 
time he ordained it to the Iewes,to be obferved by them in their ge- 
nerations,and if the lewes had no.t obferved,but applyed it to their 
©wne affaires, undoubtedly they had beene guilty of facriledge^. 
but doth it follow, that, becauf e it is called the Lords Reft, in re- 
gard of the ordinance whereby he injoyned the lewes to keepe it, 
we alfo are obliged under the New Teftament to fan&ifie it ? Doth 
he not alfo in the Old Teftament, when lie fpeaketh of the Leviti- 
call, ficrifices, and offerings, &c, call them rnoft frequently//;/ 


Chaptb r Seventh. i^r 

fdcrificts, His offerings, and all the other Sabbaths of the Iewes, 
His Sabbaths, as well as the Sabbath of the feventh day ? In a 
word, doth hee not claime all other things which hee comman- 
ded to the Iewes concerning his fervice , as his owne ? Shall 
we then conclude by the lame reafon, that feeing it is not lawrull 
to touch holy things, and God did claime all thefe things as belon- 
ging unto him, we mult yet dedicate and confecrate them unto him 
under the New Teitament? Whofeethnottheabfurdityof this 
confequeiuce, and by the fame meanes of the confequence which is 
inferred of thefe words, The feventh day is Gods Reft ? For as 
thefe things, which I have mentioned, did belong tp God, but 
did oblige the Iewes only to obferve them, it fareth even io wrth 
the Sabbath. 

In the ^fourth place they urge alfo thefe word s, In it thou fhah g 
not doe any worke, thon 3 nor thy Sonne) nor thy Daughter, thy man- 
fervant y nor thy maide-fervant, nor thine Oxe y nor thy tsfffe, nor 
Any of thy CattcU, nor thy ft ranger that is -within thy gates : 
Where they obferve,that God hath refpeft to the eating of iervants 
and of cattell, to the intent, that when they have beene kept fixe 
dayes at worke, a feventh of relaxation be given them to reft, and as 
it were, to breath a little, and fpecially that the fervants as well as - 
their mailers, may fee themfelves about Gods fervice, to learne and 
pra&ife it. l , For which caufe in the fifth Chapter of T> euteronomic 
this partlcularitie is added at the end of the 4 th . Commandement, 
That thy manservant, and thy maide-fervant may Reft as well as 
thou. The fame is kkewife to be found, Exodus 2 3 . verfe 1 2. All 
this is of perpetuall juftice and equity. For God under the New/ 
Teitament hath not ftript and caft away the bowels of compaifion, 
and forfaken the care of fervants,and poore beafts.They take alio iu 
consideration, that the ilranger is by name and fpecially obliged to 
keepe the Sabbath day, by refraining from all kin<ie of worke, from 
whence they inferre, that it was not a Iewiih ceremony, but a mo- 
rall point, becaufe nothing isuniverfall, binding itrangersas well 
as Iewes,faving that which is morall, whereas the ceremonies were 
only for the Iewes, and as it were a middle wall of feparation be- 
tween them and all Grangers, And therefore, fee- 
ing the Grangers which were Gentiles, were by Gods command 
bound to keepe the Sabbath day, as well as the Iewes, and when 

L 4 " tbey 

i ji The fecond Part, 

they were in the Land of Canaan, were conftrained unto it by the 
Magiftrates,as may be ieene in the 1 3 .Chapter of 2{ehem. verf.2%. 
it followech, that the obfervation of the feventh day of Sabbath is a 
morall point, and not (imply ceremoniall. 
p I anfwer, that to give refreshment to fervants and poore beafts 

after they have beene wearied with labour, and to be carefullthat 
fervants learne to ferve God, and apply them to lo holy a duty, 
as well as their Mafters, is a thing naturally ]uft and equitable, 
and that the words of the fourth Commandement, as rarre as they 
have refpeft to that duty, doe denote a perpetuall morality, and 
therefore fhriftians ought to give a time of relaxation and reft from 
labour to their fervants and beafts, inftrufcl their fervants in the 
f eare or God, and be carefull that they ferve him, both in their par- 
ticular devotions at home, and publike abroad with the relt of 
the raithfull, in fuch times and places that are appointed for that 
fervice by the order of the Church, which if they doe not,they fin. 
But to let apart for the reil and eafing of fervants, and their imploy- 
ment in Gods fervice one of feven daies, rather then one of another 
number, and to reft precifely on the feventh day, according to the 
words of the Commandement, The feventh day is the reft : In it 
thonjhah not doe any vtrorke> that I lay againe and againe, is a thing 
/imply belonging to order and Church-governement, and bindeth 
^ot neceffarily for ever. 

As for the inftance taken from the words whereby ftr angers are 
bound to keeke the Sabbath day,it is altogether vaine and frivolous. 
For there mention is made onely of ftrangers that were within the 
gates of the Iewes, that is, dwelling and lbjourning among them* 
Thefe ftrangers were either Profeljtes converted to the religion of 
the Iewes y which were in effect obliged by religion to the oblervati- 
©n of the Sabbath, juft as the Iewes themlelves,becaufe they were of 
the fame religion that the Iewes were of, and by their converfion 
were become Iewes : Or they were ftrangers, Pagans and Infidels, 
lbjourning in Indea for divers temporall occasions, fuch as were 
thofe of whom mention is made in Nehem.Chap.i 3 . Thefe indeed 
were conftrained by the Magiftrate to keepe, or rather not to violate 
the Sabbath publikely, as thofe were of whom mention is made in 
the forelaid Chapter of Tiehemiah, not for their o wnefake, but on- 
Xyinconfidejationofthe/m^, left they fliould offend them, and 


Chapter Seventh. 


give them occafion to breake the Sabbath after their example. For 
the obfervation of the Sabbath did no more oblige them naturally, 
then the other obfervation of the Iewiih religion. lull as in all poli- 
tick regiment, which is well ordered^ is uiuall to hinder thole tliat 
are Grangers to the religion profeiTed in it, from giving any diftur- 
bance to the exerciies of devotion, & namely in the lblemmties and 
holy daies. To urge this point, is it not true,that among the Iewes ^ 
ftrangers were obliged to keep all other Sabbaths, new Moons,holy 
daies, folemnities after the fame manner that they were conltrained 
to keepe the Sabhath,that is,not to violate them publikely and with 
offence 2 Were they not forbidden as well as the Iewes to eate lea- 
vened bread, during the (even daies of the PafTeover, Exodus 12* 
verfely. asalfoto eate blood, Levit. 17, verfio. 12, 1 3. Will 
any man upon this inferre, that the ordinances of all thefe Sabbaths, 
new Moones, Feafts, unleavened bread, abftinence from eating 
blood,were not ceremonies,but morall ordinances obliging for ever 
all men,and confequently all fhrifiians under the new Tcttament? 
Sure this mult be concluded by the {ame reafoning, the vanity 
whereof is by this fufficiently demonftrated and difcredited. 

Fifthly, they inforce their opinion with thefe words; For in 1° 
fixe daies the Lord maae heaven and earth, thefea y and all that 
in them is, and r eft ei the /event h day. Whence they gather, that 
fith the creation mud be in perpetuall remembrance, and God or- 
dained to the Iewes the (eventh day for a memoriall therof, and of 
his reft, all men ought to keepe it continually for the fame end, and 
in that follow his example, which alfo hee propo&th in the words 
before mentioned, to the end, that as hee made his workcs in fixe 
daies, and relted thefeventh day, folikewile men following his ex- 
ample, (hould give themfelves to the workes of their calling, during 
the fixe daies of the weeke, and reft on the feventh day, that they 
may apply it to the confideration of the works of God 3 which they 
pretend to be no leite obligatory towards Chriftians under the new 
Teflament, then towards the Iewes under the old Teftament, be- 
caule wee cannot follow and imitate a better example then the 
example of God. 

To this I anfwer, fir ft, that it may be denyed that Gods end in *J 
theinftitution of the Sabbath day was,that it (hould be a memoriall 
of the creation of all his workes on fixe dajes, and of his reft on the 


154 2fo fecond P a & T^ 

feventh day. That is not faid any where,but this onely is fpecifled, 
that Godjanttified the feventh day, becaufe in it he reft ed from his 
w or k?s after he had made them In fixe dales. Which Iheweth on- 
ly the occafion that God tooke to ordaine and eftablilh the Sabbath 
day, but not the end of the inftitutionthereof, which is declared un- 
to us in die forefaid places of Exodus 3 1 .verf.i 3 . and, 
verf. 1 2. where it is faid,that God ordaineiit, to be afigne between 
him and the Ifraelites, that he re as the Lord that didfanclifie them. 
This end of the faid inltitucion, as likewiie the motive and oceafion 
thereof, are coupled together in the 16. and 1 7. verfesofthefaid 
$ 1 . Chapter of Exodus y in t.hefe words ; The children of Ifrael 
fiallkeepe the Sabbath throughout their generations for a perpetu* 
all covenant : ft is afigne betwene me and the children of Ifrael for 
ever. Whereof afigne? Certainly, that they may know that *} am 
the Lord that dothJanBifie them, as it is written in the 1 3 . verfe. 
This is the end of the Inititution of the Sabbath, which muft be fup- 
plyed from thence. After that it folio weth: For in fixe dales the 
Lord made heaven and earth, and on the feventh day herefted y 
and was refrejhed. This is the occafion and motive of the faid infti- 
tution. There be fome that would faine of this For make That ,and 
joine the two members of the 1 7. verfe, as if they were but one, af- 
ter this manner ; It is afigne betweene me and the children offfrael 
for ever, th#t in fixe dales the Lord made heaven and earthy to in- 
ferre from thence,that the Sabbath was ordained exprelly,to the end 
it might be a memoriall of the Creation ; but although the particle 
\ D fignifleth That, as well as For, yet that in the forefaid verfe it 
(hould rather fignifle For, and that the laid verfe (hould have two 
diftindl members, and each of them its owne particular fentence, it 
appeareth probably, both by the changing of the forme of fpeecli 
that God ufeth, ipeaking of himielfe in the firft perion in the ririt 
member It is a figne betweene mee and the children of Ifrael for 
ever, and in the third perfon in the fecond member, For in fixe 
dales the Lo^d made heaven and earth, whereas if it had beenc 
die continuance of the fame period without diftindion, hee (hoi^ld 
have rather have laid, It is a figne betweene me and the children of 
Ifrael, that f have created in fixe dales, or that I am the Lsrd, who 
have created In fixe dates heaven and earth, &c. As alio by the 
Hebrew KQent y Athmb t which is put ac the end of the firll mem- 

Chapter Seventh. 155 

ber, and is an accent denoting ufually a paufe and notable respirati- 
on, and a diiHnclion uf a compleatefentence. 

Secondly, to ftand longer upon this firitanfwer, although I X 2 
lliould yeeld that the feventh day of Sabbath was inftituted of God 
purpolely to be a memoriall of the Creation, the argument is never- 
theteffe inconfequent. For although things pail lliould be in perpe- 
tuall remembrance j It rolloweth not that the ilgnes and memori- 
alls of fuch things inilituted under the old Teltament, lliould be 
perpetuall : Nay, they ought not to be, if they have beene therewith 
types and figures relative to the (JMejfas, God made a covenant 
with zs4braham> and promifed unto him to be God unto him ^nd to 
his feed after him, Gen. I J.verf.j. which is a perpetuall benefit,and 
worthy to be remembred, by all his ipintuall poltenty, till the end 
of the world; Yet the figne and memoriall that bee gave himac 
that time,of this covenant, to wit, the Circumciiion,was not to be 
perpetual], and hath continued onely till the time of the new Telta- 
ment. Likewife all the Sacraments under the old Teltament have 
beene iignes, and memorialls of perpetuall benefits, to wit, of juiti- 
fication, lan&iflcation, dec. Notwithstanding they ought not to 
perflfl for ever, becaufe they alfo were types. The fame is the condi- 
tion of the Sabbath. We may and ought to call to minde under the 
new Teftament the benefit of the Creation, and of Gods reft after 
it, although we have no particular figne thereof, which by Gods 
ordinance is a figne of remembrance. In the Kingdome of heaven 
we (hall celebrate eternally the remembrance of our Creation and 
Redemption without any ilgnes. And I cannot fee a cauie,why un- 
der the new Teltament, we mould burthen our felves with a ligne. 
which God declareth to have beene ordained by him to the Ierves in 
their generations, as if without it we could not remember the thing 
llgnihed unto them by it. Let us content our felves with the graci- 
ons iignes and memorialls, which Jefm Chrift hath inltituted and 
given us, of the workeofour Redemption fulfilled by him, of our 
juftification, of our fan&iflcation, &c. Thefe are Baptifme and ttys 
Lords Supper, which being ilgnes of a worke fane more excellent 
then the Creation, have caufed the ancient memoriall of that other 
worke to ceak, which notwithstanding we may and ought to - 
record, having in nature continually many memorialls thereof be- 
fore our eyes, to wit, the heavens, the #anh, all the creatures; 

which 1 

\\6 The fecond P a r T* 

which advertife us of their Author, and of the beginning of their 
exillance : And in holy Scripture many documents which enter- 
taine, and hold us moll frequently in the conlideration of this 
worke. Yea,thc Sacraments alio fignifying unto us our Regenerati- 
on and new Creation,draw us back confequently to the meditation 
of our riril Creation. And we may in all places and times indiffe- 
rently call to minde, and for it glorifie the Lord our God pofleffour 
of heauen and earth, although we be not tyed by the Law to any 
particular day. For of him, and through him, and to him, are all 
things. To him be glory for ever, %om.\ I . $6, 

1 3 The example ot God, who made in lixe daies heaven and earth, 
and relied on the feventh day, is of no force to this purpofe. For to 
fay, without reftri<5Hon, that Gods example is of neceifity to be al- 
waies followed, as being of it felfe and of its nature imitable, or ra- 
ther that God in all his works propofeth himfelfe as a paterae and 
president to follow, is a proposition too generall. God may be con- 
sidered, either in regard of his attributes, or in regard of his actions. 
Of his attributes there be fbme, which wee ought to imitate, and 
they are in the Scripture laid downe unto us as examples of imitati- 
on. Such are his goodnejfe, his mercy, his lave, hisjuftice, as it is 
written ; Beyee holy, for J amholy,Lcvit. ip.verf.z. i 'Pet* 1. 
verf, \6. Be yee perfell and mercifull as your Father which is in 
heaven is perfetl and mercifull, Matth.6. verf.48. Luk 6. verf. $6. 
Let 90 love one another, for love is of God, for (Jod is love, I J0I1.4. 
verfe. 7, 8. ?fy*e kn° w that he is right eonsjce know that every one 
that doth right eoufneffe y is borne of him, 1 Ioh. 2 . verf. 2p . There 
be others, which, to fpeake properly, are not paterns of imitation, 
neither are we in any fort able to imitate them. Such are his Eter- 
nity, the Infinity of his Ejfence, and Knowledge, his omnipoten- 
cy, &c. which alio we are never exhorted to imitate. 

14 It is confecjuently even lb of his actions, and of his rafhion in 
working. Of them lome flow immediatly from thefe firll attributes 
of his holineffe, bounty, mercy, love, righteoufneffe, &c, and are 
eflentially anions charitable, mercifull, bountifull, righteous, Sic. 
Thefe of their nature, and of themfelves are imitable, and that al- 
waies. For ex;imple,God is bountiful],and doth good unto all,for- 
giveth all thofe that have rccourfe to his mercy,giveth a convenient 
and futable reward unto vertue, and a due punifhment to vice, pro- 
tect eth 

Chapter Seventh. i 57 

ce&ech thole that are ltrengthleiTe and oppreiTed, upholdeth thole 
that are infirme and weake, &c. whereof hee hath given triall by 
divers experiences : From thence wee may conclude truely and 
foundly, that, by reaign or' the righteoitfneflfe, holineffe, goodnefTe, 
which are eilentially imprinted in thefe actions, men ought to imi- 
tate them in all times, to their power and abilitie, according to 
the calling wherein they are called, and the rules that he hath in his 
holy Word prescribed unto them. 

There be other actions proceeding from thefe other attributes or 
proprieties of God : For example,/rom his omnipotency. Such as 
are his miraculous a&ions ; God hath created the world of nothing, 
hath framed man of the duli of the earth, and doth a thouland more 
or fuch great wonders : Theie aclions oblige us not to imitate Gods 
example ia them; alfoGod propounded) them not unto us as ex- 
amples to be followed, for we are not able to imitate them. 

Likewiie wee are not bound to immitate the ac-tions and pro- 
ceedings of God, which are grounded on his Will pure and iimple, 
whereof, although God had- the regions in his owne breit, yet we 
cannot on our part, alledge any reafon taken from an eflentiall ngh- 
teoufneiTe inherent in them, but onely fay for all reafon, he hath 
done as it pleated him : As that he made the wails of Ierico tc 
fall downe by feven blalts of feven trumpets of Rams- homes, in 
feven feverall daies, IoJh.6.verf. 5 .-4. 20. cured Naanum pf his 
leprolle,fending him to Jordan to wath in it ievcn times, 2 King % $ . 
verf. 10. 14, &c. 

Like in all things is unto this the courfe which God did obferve 
in the Creation, making all his works in lixe daies, and refting on 
the feventh day. For no man can tell why he did (b^ iaving onely, 
becaufe he would ; the thing it felfe not having in it any natural! 
equity, or evident morality. And therefore no kinde of obligation 
to doe the like can be naturally inferred from thence, I meaneto 
obferve fixe daies of worke, and one of reit. All thefe, and other 
femblableproceedingsofGodare not an example, and oblige not 
any man to imitate them, iaving in cafe God be plealed to com- 
mand them to doe io : as hee would, not through any neceflity 
which was in the thing, and Whereby he was bound to make fuch a 
Commandement, but becaufe fuch was his good pleafure, com- 
mand the levee s to worke fixe daies, ^\\<\ reft die feventh day, who 



V58 The fecond Part. 

alfo after watds obferved that precept, not through neceflity of imi- 
tation taken from the thing it felfe,nor that naturally it was erapla- 
ry unto them, but becaufe it pleafed God to command them fo to 
doe : As alfo in the fourth Commandement this reafon, that God 
in frxe dayesmade and finilhed all his work?es,and relied the feventh 
day, is not aileadged immediately for an example,and a caufeof ob- 
ligation to the lewes to doe the like, but as an occafion that God 
tooke, according to his free will, to bind them by that Commande- 
ment to this obfervation, which alio in confequence of thefaid 
Commandement they practifed. For it is faid in exprelTe tearmes, 
In fixe dayes God made all his workes y and refted the feventh day, 
Therefore he blefted the feventh day and hallowed it, to wit, to be 
obferved by the lewes. And it was this bleffing and hallowing, 
notified by Commandement, which obliged the lewes to the obfer- 
vation of the feventh day, and not Gods courfe of proceeding im- 
mediately. For undoubtedly this will be ad vowed, that if God 
had not declared his will by a Commandement, the lewes had not 
thought themfelves bound to this obfervation, and Gods procee- 
ding alone had not beene obligatory unto them, nor had the force 
©f a Law among them: Which (heweth, that in it there is no 
morality, no example binding the conference necenarilyandfor 
1 5 This being fo, it followeth not, that if God was pleafed to 

give this ordinance to the lewes by occafion of the order that he ob- 
ferved in the Creation, he would alfo have it to continue among 
Chriftians, feeing it was not grounded in any morall thing, which 
fhould have life and vigor for ever, no more than & many other or- 
dinances which he had given to that people upon good confiderati- 
ons,oblige not Chriftians,becau(e the realbns were not morall. And 
as thefe ordinances are changed and abolilhed, without any blame 
of variableneffe or of turning that God hath incurred on his part, 
even fo that ordinance concerning the Sabbath might and ought to 
ceafe likewife. All the morality that can be gathered from Gods ex- 
ample, is, that as God after he had made all his workes in die fpace 
of fome dayes, refted on another day, lo we ihould have lome day 
wherein, leaving off out ordinary occupations, we may bufie our 
felves about Gods fervice, But not that Gods example obligeth us 
to the lame day of reft which God obferved. 

Chapter Seventh 1 . |*o 


And indeed, the Chriftians intheobfervation&f their day of 17 
reft doe not any more ground themlelves upon Gods example in the 
Creation. For although they keepe fixe dayes or* worke, and a fe- 
venth of reft, yet it is not the feventh day that God refted in, roc 
they work on that day, and reft on the rirft day of the weeke, which > 
God began in to make all his workes, And fo they change Go Js or- 
der : Which (heweth, that this example of God is not obligatory 
of it felfe, and for ever. For if it were, we (nould be bound to 
keepe,not only one of leven, but the fame feventh which God gave 
us example to reft in, there being no realbn wherefore one and the 
kme example. of God lljould neither be obligatory for ever in one 
of its parts, to wit, in that hee obferved fixe dayes of labour, 
and a ieventh of reft, then in the other, to wit, in that hee 1m- 
ployed die firft fixe dayes of the weeke to worke in, and the laft 
to reft in. 

They get no advantage to fay, that under the New Teftament 1 § 
the alteration or' the Sabbath day hath beene made from the laft day 
of the weeke to the hill, becaufe IesusChrIst riling on 
this day refted from the worke of our redemption, which is greater 
and more excellent than the worke of Creation, feeing that by it, 
man, who was created in the flat mutable ftate of nature,and of a na- 
turall grace, from which he fell away, and was alio to remain e up- 
on earth, is put in the fupernaturall and immutable ftate of grace ? 
to be received in heaven, to be admitted to the contemplation of 
God himfelfe, and to live there in a light and purity,farre more per- 
fect then that which he had in the firft Creation : That alfo heaven 
and earth inall be renewed, andeftablimedinaftateagreatdeale 
more beautirull and excellent then the ftate they were created in ; 
Nay that the Angels themfelves have thereby received many and 
great benefits: In a word, that in vertue of that worke, hath in 
part beene already made, and one day (hall be made compleately a 
new Creation of all things, as Chrift himfelfe fpeaketh, Alattk. 
1 9. verfi 2 8 . And therefore it deferved well, that the day where- 
in Chrift, after he had nnifhed it, did reft, fhould be confecrated by 
all thofe that pretend to have part in it, and to whom the benent 
thereof is offered, if they reject it not by their owne fault, to be a 
day of reft under the New Teftament, inftead of the day which 
was obferved under the Old Teftament 3 in remembrance of Gods 


160 Tliefecond PartC 

letting from the workes of the Creation. 

l£ For I grant willingly this to be true : But with all I fay, that 

the altering of the Sabbath day upon the occafion of Chrifts Re- 
furre&ion, iheweth plainely, that the example of Gods procee- 
ding in the Creation, and the obfervation of one of feven dayes, 
and of the laft of ieven founded thereupon under the Old Tene- 
ment, was not morall. For if it hadbeene^ no alteration,no chan- 
ging could have beene made of that time, neither altogether, nor in 
part, for any occafion occurring and falling out fithence,becaufe all 
morall things are perpetual!, have beene confirmed and ratified by 
lefts Chrift } md liave not been caQieeredbyhim,noi"by his Church. 
Now it is conttant by the pra&ife of all Chriftian Churches, that a 
change hath beene made, and in die beginning of that innovation 
the order of the obfervation of one of ieven dayes was of necefllty 
fubje<5f. to be changed, and ceafed to be obligatory. For when Chri- 
ttians began,or might have begun to omit the laft day of the weeke, 
and to keepe the firft, they might alio then have neglected and vio- 
lated the tore/aid order of dedicating to (Sod one day of feven, 
winch neverthelefTe is pretended to be morall, fith by the death of 
lefus Chrifl all the Iewifli ceremonies, and amongtt them the an- 
cient day of Sabbath, that is, theprecife obiervation of the feventh, 
or the laft day of the weeke, which is not denyed to have beene ce- 
remoniall, being abrogated of right, in the weeke wherein hap- 
ned the death of Chrifl, and on the Friday of that weeke, the Dif- 
ciples were not obliged to obferve the laft day of that weeke, which 
was Saturday, or the Sabbath of the I ewes immediately folio w- 
ing,but they might have obferved another in the weeke following ; 
which being true, it followeth, that they might have overuVpt all 
the kwtn dayes of the laid weeke, without confecrating any of 
t'lem to God: And in effect, in whatloever time the Church be- 
gun at firft to overpafle the laft day of the weeke, of neceflky (lie 
palled a whole weeke, wherein there was no feventh day of Sab- 
bath, which (lie could not have done lawfully,if to obferve one day 
of feven were a morall point. 

20 Furthermore, according to thismaxime, which propofeth the 

necefTity of the obfervation of one day in the weeke,yea,of a whole 
day, as of a point morall, fith none an inftitute fuch a day but Qod 
alone, this alio of neceffity muft be layd as a fiiudamentall point of 


Chapter Eight. ' \6\ 

our Religion, that our Lordlefm Chrifl on the fame day that he 
rofe from death to life made this alteration of the Iaft day into the 
firit, and gave notice of it to his Difciples, who other wayes couW 
not have acknowledged fo foone the neceffity of this changing. 
For if he did it not, feeing they were no more obliged to the Sab- 
t^ch day of the Iewes which was abrogated by Ins death, they 
might have beene not only in the weeke wherein Chnft died, but 
alio in the weeke following wherein he rofe againe, free from all 
obligation tying them to any Sabbath day, which theaforelaid 
maxime rejeCteth, as unlawful!. Now what certainty or probabi- 
lity is there, that Iefus Chrift oh the firft day of his appearing to his 
Difciples gave them this ordinance ? Further, although he had gi- 
ven it, fith he appeared not unto them till the evening following 
the day, in the morning whereof he rofe againe, they were, at lealt 
all that day preceding his firft manifestation unto them, free from 
all bond tying them to the obiervation of any particular feventli 
day, and their obligation to the obfervation of a certaine day hath 
begun by the extremity of the day, to wit, at the fame time when 
Christ appearing unto them mjoyned them to heepe it, which 
difficulties I lee not how thole that hold the aforefaid maxime can 
well refolve. 

They fay, that when the firft change was made, the Difciples 21 
kept two Sabbaths confccutivcly, to wir 7 the Uft of the weeke, to 
put an end to the order of the ancient Tcftament, and thereafter the 
firft day of the weeke immediately following,to begin the new or- 
der, which was to remaine for ever under the New Teftament,and 
to keepe al waves one day of feven. 

But this faying is a pure imagination. For who hath told them 
that the Difciples did keepe that courfe ? Befides, this giveth no fa- 
tisfa6tion to the difficulties afore mentioned. For Iefus Chrifi 
being dead, and having by his death abrogated all the ceremonies of 
the Law, the laft day of the weeke, at the lame very inftant that lie 
gave up the Ghoft cealed to be obligatory : And fo, although Iefa 
{krift (hewing himfelfe to his Difciples on the fir ft day of the 
weeke that he rofe in, had ordained unto them expreffely that day, 
and made them to fan&ifie it in quality of a Sabbath day to perfift 
afterwards till the end of the world, neverthelefie fith the day be- 
fore, which was the Sabbath,had not obliged them to keep it,and if 

M they 

\6i Tkejectnd Part; 

they obferved it, they did it not through any obligation binding 
them thereunto, becaufe it was abolilhed, it followeth manifeftly 
that the obligation to one day of feven was caufed in one weeke at 
lead, yea, in more then one, if he ordained not Sunday to be kept as 
foone as he (hewed himfelfe unto them after his refurre&ion : Nay, 
is caffeered in them all, if he gave them no. ordinance at all concer- 
ning that or any other day^ which is more probable, as we (hall fee 
more fully hereafter : Howfoever of this ariieth this conclusion, 
that the order of one of kvcn daies is not morall, fith it could luf- 
fer, once at Laft, an interruption in the obligation, or binding 
power which it had. 

33 I would againe faine know, fith Chrifts refurre&ion might, 

without inconvenience, caufe the changing of the particular day, 
wlierein the Sabbath was before obferved, which was the laft day 
of the weeke into another day, which was the firft wherein it came 
to pane, why it might not like wife, without any inconvenience at 
all, give ocea/ion to change the whole generall order of the oblerva- 
tion of one day of 1 even,and deliver the Church from all obligation 
unto it, Sith,as we have already (hewed, there is no greater necefli- 
ty to obferve one day of feven, then the laft of feven ? Sith alfo 
this refurre&ion of Chrift, which was, as it were, his reft from the 
worke of our Redemption, cannot be laid to have happened, as 
Gods reft from the worke of Cicauon, after fixe daies of labour, to 
ratifie thereby the oblervation of this number,but to reckon fince the 
day wherein Chrift began to be in agony in the garden, which was, 
to ipeake properly, the beginning of the worke of our Redemption, 
till the day that he role out of the grave, which containeth the (pace 
of three or foure daies, wherein he differed, died, was buried, came 
to pane after three or fbure daies only o c labout* and of paine, where- 
by he redemed us, why may it not,with as good reafbn,be a founda- 
tion andpowerfull motive, to change one day of ieven into one of 
foure, fith Chrift rofe on the fourth day after the beginning of his 
paflion, as well as the obfervation of the laft day of the weeke into 
the firft, in confequence of his reiurrefrion on that firft day ? Tor 
there mould be as little evill or danger in the one as in the other. 

3$ But here is the mafne point of the matter. For as much as the 

order which God obferved of fixe daies for his labour in the Crea- 
tion, andofafeventhdayforhisreft, carrieth not with it anyne* 


Chapter. Seventh. \fo 

ceffary and naturall obligation to imitate it, and was not obligato- 
ry under the old Telhment,but becauie it pleafed God to command 
and ellablitli it by his Law, for that time onely, under the new Te- 
itament there was no obligation to keepe it, and therefore the ne- 
ceflicy of obfervurg it, as of all other legall ceremonies, having come 
to an end, and being expired,the lail day of ieven hath wihoutiiiine, 
yea, with good reafon been changed into the firft that Chriit rofe in; 
the Church thinking it fit to do ib, whereunto ilie was not moved by 
an opimon,that the conlideration of Chnfts nfingfiom the dead on 
tint day was of it felre obligatory.l/or why ihould.the day of Chnfts 
refurrection of its nature oblige us to obierve it, as a day holy and 
ibkmne, rather then the day of his nativity, or the day of his death 
whereby he faid aAll was fulfilled, ^oh. i 9 .verf. 3 o. to wit, all that 
vvasrequifitefor the expiation of our fumes, and redemption of 
the world, conformably to the ancient prophecies and hgures of the 
Law, or the day of his afcenfion, which might as welland better be 
called the day of Chrifts reft,then the day of his refurrection ? Sure 
the Church might have in any of thofe daies called to mmde and ce- 
lebrated the remembrance of the worke of our Redemption as well 
asintheday of the Refurrection, becaufe all the actions of Chrift 
have reipe6f unto it. Nay, (he might have as well changed the or- 
der of one of ieven into a day of another number, feeing the worke 
of Redemption was not tyed to the fame number of dates was that 
the worke of Creation. But becauie there was no neceiTity in thr$ ? 
fhe thought it expedient to keepe this order of one day in the weeke 
obferved by the Iewes ,amongft whom the weeke had its beginning, 
and to change onely the particular feventh day of the Iewes into an- 
other , to make a diftinction between them and that iervile people, 
as alio to keepe a memonall of Chnfts Refurre6f ion. Of all this it 
appeareth evidently, that the reafon taken from Godsexample 3 as 
itisalledgedoutofthe fourth Commandement, hath no force to 
prove that which it is produced for, and to fhelter thofe that make 
a buckler of it. 

Finally, they rely much upon thefelaft words of the Comman- 2^. 
dement; god hath b/effd the Sabbath day, and hath fan&ified it . 
Now, fay they, if God hath ordained this feventh day to be ob- 
ferved, and to be a meanes that procureth his bletfing corporail and 
ipiritaall, temporall and eternall, upon thofe that keepe it, as thefe 

M 2 words 

i<$4 The feeond V Atari 

words doe infinuate, have we not as great need of thefe bleffingsof 
GoD,as the leaves ? God will he not grant them to us as well as 
to them } Wherefore then fhall we not keepe that which he hath 
ordained to be a meanes whereby he doth communicate them, or if 
we keepe them not, how can we promife to onr felves, that he will 
grant them unto us * Which is, as if wee mould promife to our 
felves the grace of God by theufage of the Sacraments which hee 
liath inftituted as meanes thereof, dunging the elements which he 
hath ordained in them. They fay alfo,that if God had not ordained 
unto us who are Chriflians a Sabbath day, he had left us in a worfe 
condition then the fewes. 

35 I anfwer, that verily we have as great need of Gods bltfluigs, 

as the Jewes had, and that God promifeth them unto us as well as 
unto them : But it followeth not, that he (hould impart them unto 
us by the lame outward meanes. God beftowed of old his bleflings 
upon the Iewes, not onely by the obfervation of the feventh day of 
Sabbath, but alfo of their Sabbaths, folemne Feafts, Sacrifices,OrTe- 
rings, Sprinklings, and other legall ceremonies, and faith often, 
that he hath fanttified them, and would blefle them to their ufe. 
As then it followeth not, that we fhould keepe thefe things, and 
that they (hould be unto usmeanes of Gods blefling : Like wife up- 
on God faying, that he had bleffed and fanftified the Sabbath day 
to the Iewes, doth it enfue, that we are Hill bound to keepe it. In- 
deed, if the fewes, to whom, under the old Teilament^Godhadex- 
preily ordained the obfervation of the feventh day, to be unto them 
a meanes of the grant of his bleflings, had neglected or rejected that 
day, and had of their owne fancie chofen another, they had depri- 
ved themfelves of the bleffing of God, by rejecting a meanes of the 
communication thereof ordained by him. And if it were conftant, 
that to us alfo God had ordained the feventh day, as it is conftant 
that he hath ordained unto us the ufe of cercaine elements in the 
Sacraments, and that the fourth Commandement obligeth us, as 
it did the Iewes , the fame danger were to be feared for us, in 
cafe we obferved it not, but fith that is not, we have no. caufe 
to feare. 

a $ To come neerer uuto them, I fay> that the feventh day, in-its 

nature, was not a holy day, nor a meanes of blefling,more then ano- 
ther day, but onely in regardof the duties of religion and of godii- 


Chapter Seventh. \6$ 

neffe, whereunto it was particularly deihnated, and which were 
practifed in it.Therefore when we fhall.'pra&ke f eligiouily,and ac- 
cording to die will of God under the new Teftament, the duties of 
religion and Chnitian godlineffe, which fefus Chrift hath prefer i- 
bedunto us in the Gofpeljthey fhall be unto us meanes of blefTing,as 
were unto the Iewes their exerciles,and whatibever day the Church 
mall appoint ordinarily for that ufe, feeing lefus Chrifi hath left 
unto her that liberty,and hath not made any particular determinati- 
on thereupon, it iliall be unto us, by reafon of thole holy duties, a 
blefled and holy day, as well as was unto the Iewes their feventh 
day, which God injoyned them to keepe. 

It is againit all reafon to efteeme,that if God hath not ordained 3 . 
unto us a particular day, as lie did to the fewes, our condition fliall 
be worfe then theirs. For that is alike as if they mould fay, that 
£ hriftians ave m a worfe condition then the Iewes y becauleGod 
hath not appointed unto them a particular place whereunto he hath 
allotted the publike exercif e of his fervice, as he did to the Iewes . It 
is true, that if Chriftians did not ordinarily meet together in one 
place and time, to ferve God publikely, they mould be farre infe- 
riour to the Iewes ,and mould have farre leffe religion and devotion 
then they had. Whereas it is their great advantage above the 
Jewes, that God would not ftint unto them any place, nor any 
time of their holy exercHes, but would have the choice and fetling 
of the one, and of the other to depend on their liberty, and left that 
to their zeale and wifedome, even as it is their great prerogative, 
that he hath made them free from all other k^all ceremonies : 
which telt itieth, that he hath loved them more, and would not ufe 
them rigidly as little children, or fervants, but as children of a ripe 
age, and as a willing people. 

So it hath beene (hewed, that although the fourth Commander 2 8 
ment obligeth us al waies to appoint an ordinary day for Gods fer- 
vice, yet no folid thing can be gathered from the nature and words 
thereof, to prove the morality of a feventh day of Sabbath, farre lefle 
of Sunday, and a perpetuall obligation in Gods intention, to the 
obfervation thereof under the new Teftament. And it is a molt im-^ 
pertinent argumentation, that becaufe all the particularities of the 
fourth Commandement may be applyed unto us, as well as to the 
f ewes j and that wc may now, as they of old, reft on the feventh 

Mj Alld 

\66 Tbsjec&nd Part. 

and lait day of the weeke, as in it God relied, therefore we fhould 
doe it. For we may alio obferve all the holy daies and ceremonies 
which of old the Iewes obferved, and find reafons to apply them un- 
to us : For example, as they obferved the new Moones, or the firit 
daies of their moneths, to give thankes to God for his continual! 
government, and favorable incercainment, which his divine pro- 
vidence had (hewed to them, making, after the laft moneth, a new 
moneth to come, and to pray him to perpetuate the grace towards 
them, as alio that it might be unto them a figure of the future renu- 
ing of the Church by the Meffiat. Alio as they obferved the feaft of 
Pentecoft, for a memoriall, as many doe efteeme, of the Law given 
on that day, or, which is more certaine, to give thanks to God for 
the cornes, which by his favour, they had reapt, and whereof they 
offered unto him two loaves of new and fine flower : Likewife, 
as they obferved thefeait of Tabernacles for a remembrance that 
theyhadbeenepil s iimsin the wildernefle, and had fojournedih 
Tents, during the time of their journey to the Land of Canaan, as 
alfo for athanjcfgivii 'g to God, for the gathering in of ail the fruits 
of the Land : Even fo might we obferve all the tame feafts, by an 
application of the reafons of their inftitution unto us. For God 
from moneth to moneth continueth his providence towards us, and 
hath granted us the renuing of the holy Ghoft. The Law which he 
gave in Sina to the people of IfraeL to us in all the 
morality thereof as well as unto them. It is his gift, that we ga- 
ther in yeerely the cornes, and other productions of the ground for 
our nouri(hment,as they did. We are pilgrims,and ftrangers in this 
world,and we afpire to the heavenly C an ^ an &c* ^ thefe things 
might be capable to afford unto us fubjeel: and occafion to celebrate 
a thankfull and religious remembrance of them on folemne daies 
aniwerableto thefe o£ the Iewes. For although there werefbme 
particular reafons belonging only to the Iewes, and taken from cer- 
taine circumftances,for!wluch God ordained thefe feafts and others 
unto them,and though there was in them a figure of the good things 
to come by Iefus fflrifi, Hebr. I c. verf. I . in which refpe&s they 
cannot be obferved by us (which alfo, by the confeflion of thofe 
againft whom I depute, is to be found in the Sabbath day) that 
is no let, but that the generall reafons, which are to be found in 
them, may be unto us aground of obfervation, and that we may 


Chapter Seventh. \& 7 

pra&ifeand celebrate., as a memonall or figne relative to the time 
palt, or prefent, that which they pra6tifed as a figure relative to the 
t*me to come. And what they obferved in a relpecf circumltanced 
after a faihion which was proper to them, that we may obferve in 
another refpe6t ibmewhat diverfified, and fitted to our eitate. Even 
as,alchough we obferve not the Sabbath tor fome particular reafons, 
in regard whereof it is avouched that it was appropriated to the 
levpcs, yet many doe maintains eagerly, that we ought to keepe ic 
for ftmc other generall reafons, Yea, lith almoil all the lewifh ce- 
remonies had fome morall foundation, reaion, or end, which con- 
iidered in it felre regadeth us, as well as them, that might be 
fee abroach as a ful">ject and occafion to obferve them under the 

Yet for all that, it followeth not that God obligeth us to fucli 
an obfervation. Yea it ihould be contrary to the liberty and Simpli- 
city of the Goipel. Likewifewhatfoever generall reafons mayo© 
confidered, as capable in themlelves, to be motives unto us, to ob- 
ferve the Sabbath, it followed! not that God hath prefcribed and 
determined the observation thereof under the Goipel. 

All thefe reafons which were motives to ordaine thefe ceremo- 
nies, were not naturall effentiall, and neceflary reafons of their in- 
stitution, but depended fimply on the will of God, who had the 
power to make them, and give value and authority to the faid rea- 
fons by the observation or thele ceremonies for a certaine time 
only, and at another time without ceremonies, or by ceremonies 
of another kind: As he willeth us to give him thankes under the 
new Teitament, for the continuation of his favourable providence 
over us, in the ordinary courfe of daies, of moneths, of the revenues 
of the earth; for giving us, not only the Law, butalfotheGoipell 
of grace, and for preparing for us the heavenly inheritance, after tbe 
few and evill daies of the pilgrimages of this life, all which things 
concerne us, and yet he bmdeth us not to celebrate in remembrance 
of thefe his bleflmgs, the ancient feftivall daies, nor any other. 
Even fo be will have us*to celebrate the remembrance of our Crea* 
tion, and after we have beftowed daies upon our o wne builneiTes, 
to appoint alfo fome for his publike fervice, and to affubjeft unto ic 
our wives, our children, our fervancs, and all other perions depen- 
ding of us . As like wife to givt a futfkient time of reft to our fer- 

M 4 vants. 

,68 The fecond Part.' 

vants and beads, [after we have kept them at worke for us ; which 
are the reafons of the fourth Commandement that concerne us 
alfo. And yet of them no inference can be made, that God will 
have us 10 obierve one of feven, or the laft of the feven dayes of the 
weeke, as in confederation of them he ordained the feventh day to 
the le wes. For we may doe it as well on another day, ordained 
afcer another manner, 
32 He had ordained the Sabbath,as all other ceremonies to be fignes 

for that time, andnotforthetimeoftheNewTeftament, under 
which the world being, as it were,renewed,all things pertaining to 
the order and government of the Religion were alfo to bee made 
new. New Minifters, new Sacraments, &c. were tobeeftablifhed, 
as it is written, Efa t 6$ . verfe 1 7. csfgg. 2 . verfe 6, Heb. 8. ver. 
1 3. Heb .12* verfe 26, 27. 2 Cor. 5. verfe 17. And therefore it 
was convenient and fiitable to this New eftate, that there (hould bs 
a new day of (Sods lervice,difFerent from the day which the le wes 
obferved under the Old Tenement : But it was not neceflary, that 
it (hould be one of feven, or that Chrirt Himfelfe fhould have or- 
dained it ; which notwithf landing they indeavour to prove by di- 
verfe other paffages and arguments gathered out of holy Scripture, 
pertaining directly to the New Teif ament, and obliging all Chri- 
stians living under it, to keepe the Sabbath, as much as the I ewes 
were under the Old Teftament, yea to keepe a certaine and fet day 
of Sabbath, not by ecclehalticaU conltitution, but by divine ordi- 
nance, as they deeme. 

Chapter Eight. 
Anfwer to the Sixth ^ea/on. 

U Ob. Ifaiah hath prophe [ted 3 that under the NewTeftament, 
grangers and Eunuches y that U^ . Chriftians, (ball keepe the 

2 . Firft sAnfwer : The -words of the Prophet may be under flood 
of the flat* of the Church of the Jewes, after the captivity of 
'Babylon* 3. Second 

Chapter Eight. \fy 

3. Second <*Anfwcr, In the Old Teftament the fervice of the 
New Teftament us fet downe in tearmes taken from the fervice 
under the Law. 

4. Which if they fijould be literally expounded, Chriftians fhould 

b f hound to keepc ail the ceremonies of the Law, 

5 . Whey efire, this and fuch liksp a ff a %es> are t0 be expounded (pi* 

ritua/ly, of the Jpirituail fervice of the Chrifiian Church. 

6. Another objection of the gate, which £z,ekjel faith, feall be ope- 
ned on the Sabbath day. 

7. Firfi sAnjwcr, the words of Ezekid mufi be expounded my ft i~ 


8. Second zsfnfwer, nothing can hee inferred from thence, but 
that the Chriftian^hurch fhallhave Jolemne day es for Gods 

9. Third Anfwer, The Sabbath may be faid t* reprefent the re (I 
of et email life in heaven, and the fixe works day es, the turning 
of this life. 

THey fay to this purpoie, that the 5$. Chapter of I fat ah is 
manifeftly referred to the time of the New Teftament, 
and that God declaring there,how he would not any more 
put a difference betweene the Grangers and the Iewes, and how die 
Eunuchs, the barren, and thcfe that want Children iliall no more be 
2 reproach, and (hall noc bt excluded fi-om che privileges of his 
boufe, as they were under the Old Teftament, faith in plaine 
tearmes, that thole whom he calleth Eunuches and fonnes of the 
fir anger ^ fhall keepe his Sabbaths, verfe 4, 6. From whence they 
make this inference, that God would have the Sabbath to be kept by 
Chriftians under the New Teftament,as well as by Iewes under the 
Old Teftament. 

To this I anfwer, that this argument hath little or no ftrength : 
For it is well knowne, that the Iewes doe referre it to the time that 
followed the captivity of Babylon. 

But not to debate about this queftion,whether this prophefie is 
to be referred to the old, or to the New Teftament, and to grant 
willingly that it is to be underftood of the dayes of the New Tefta- 
ment, it is a thing notorious, that when God in the Old Teftament 
ipeaketh by his Prophets of the fervice that ihould bee yeelded unto 


I7C Tl)e fecond Part. 

him under the New Teftament, heexpreffethhimfelfe ordinarily 
in cermes taken from the talhions and formes ufed in his fervice 
under the Old Teftament : ib he faith, that under the New Tefta- 
ment he mould have Altars every where ,that in every place in- 
cenfe Should be offered unto his name, that from one new <Jfy[oone 
to another all flejh Jhould come to worjhip before him, &c. And in 
this fame Chap, $ 6. ver.j. he faith concerning thefe Eunuches,and 
the fonnes of the ftranger which (hall keepe his Sabbaths, that hee 
will bring them to his holy mount aine, and make them ]oy full in his 
houfe of prayer, and that their burnt offerings and their facri fees. 
Jhallbe accepted upon his $/£ltar % 

If then of that which is faid, that they jhall kgepe his Sab- 
baths, they will inferre,that the Sabbath day is obligatory under the 
New Teftament, as it was under the Ancient, by the fame reafon 
any may inferre, that the Temple of Ierufalera, the Altar and the 
facriflces mould remaine in ufe, namely feeing God in the fourth 
verfe ipeaketh of his Sabbaths in the plurall number, and it is ma- 
nifeft, that befidesthe feventh ordinary day there was a great deale 
of other Sabbaths ordained of God to the Iewes, it may be as truly 
gathered, that under the New Teltament the faithfull ought to 
keepe all the Sabbaths of the Iewes, and the fame dayes of Sab- 
baths that the Iewes did keepe, and particularly the fame feventh 
day, to wit, the laft : which mould be a conclufion moft abfurd. 

The truth is, that th« Sabbath, «.cwndiug to die ftile of the An- 
cieat Teftament, was taken of old for all the outward fervice of 
God, and God ufing the fame ftile or manner of ipeech according 
tohiscuftome, in this prophefie concerning the time of the New 
Teftament, when hee faith, the Sunuches, and the fonnes of the 
ftranger /ball keepe the Sabbath, by the Sabbath denoteth all the 
outward and fblemne fervice which was to be rendred to him in 
that time of the New Covenant j but joyned with the fpintuall 
fervice, fignified in the fecond verfe by thefe other words ; *And 
kgepeth his hands from doing evill : And conf equently, he fignifi*- 
eth, that that outward fervice mould have its times ordained in the 
Church, even as the Sabbath day was of old the time appointed for 
his fervice. But that k was Gods intention to ftint tp the Church 
ef the New Teftament a ieventhday, or any other particular day 
wbatfocver for a Sabbach day, and that he hath not left the determi- 
"" ■ "~ ~*~ ~~ * nation 

Chapter Eighth. J7l 

nation thereof to the liberty of the Church, that (lull never be pro- 
ved by the aforefaid paffage. 

This anfwer may fcrve for a futfkient reply to the paflage of 
the 46. Chapter of Ezckiel, where God continuing to reprefent 
unto the Prophet in a high and magnificent vifion, and difficult to 
bee underftood, of a moil: glorious and famptuous Temple, the 
ftate of the Church under the New Teftament, faith in the firit,and 
third verfes, that the gate of the inner Court flail be Jhut the fixe 
working dayes, but on the Sabbath it flail be opened >avd the people 
of the landfhallworpyip at the entrance of t hid gate. From whence 
it 15 fancied, that a neceifity of keeping the Sabbath under the New 
Teftament may be inferred. 

But it is evident, that in all this vifion contained in the nine 
laft Chapters of E<,ehiei, the ftate of the Chriftian Church,and of 
the Evangelical! iervice, is defigned in tearmes and phraies taken 
from the Temple and legall iervice, which muft not be underftood 
literally, but myftically, if \vc will not Briefer the Gofpell bring 
backe, not only the Sabbath, bur alio a great deale of other ceremo- 
nies, which are mentioned in that vifion ; As for example, T&? Mem 
Mooncs, which in the aforefaid verfes are loyned with the Sabbath. 
For it is (aid there, verfe I. that the gate flail bee opened on the 
Sabbath day, and in the day of the 2fer» Moone it flail be opened^ 
and that the -people cf t Joe Land (hall -oonvJUip <** the cntrie of this 
gate before the Lord on tloe Sabbaths, and in the 2S(ew Cfrleones, 
verfe 3 .Which muft be underllood fpiritually of the truth figured 
by the Sabbaths and New Moones,and not properly of thefe things 
themlelves, which were but figures, that is, not that the faithrull 
fhould celebrate Sabbaths and New Moones, but that they 
fhould reft horn their workes of iniquity, to praclile the workes of 
the feint of Salification, and of Gods true fpirituall fervice, and 
mould be renewed and illuminated for ever by the Lord Iefm their 
true and only Saviour, and by him have alwayes free accefle and en- 
trance to the throne of grace. 

All that can be, at the moft, inferred of the forealleadged paf- 
fage, concerning the externall iervice of the Chriftian Church, is, 
that the New Teftament (hall have folemne dayes, wherein Cod 
fhall be publikely ferved by all his people, but in no wife that they 
fhould be the fame which were (tinted under the Old Teftament, 


\yi The fecond Part. 

"For fo we mould be bound to obferve the dayes of New Moones, 
the laft day of the weeke , and other holy dayes of the Iewes 
mentioned in the aforefaid place,and betokened in the plurall num- 
ber by the name of Sabbaths. 

W hereunto I adde, that it may be faid, that the Sabbath day,and 
the day of the New Meonefpoken of there, reprefenteth the time 
of eternall life in heaven,where the faithful are in a perfect reft, and 
are new Creatures without any blemifh of fin, or defect of righte- 
oufhes ; As the fixe work dayes, are a reprefentation ofche time of 
this prelent life,during which they travel, they rove,and trot up and 
downe upon earth, whereib long as they fojOurne,the Prophet fig- 
nifieth, that the marvels of the glorious grace of God are alwayes 
fhut unto them,but in heaven lhal be opened unto them,by a full and 
unconceivable manifeftation,and perfect fruition of that joy, which 
is in the face of God, and of thole pleafures that are at his right 
hand for evermore, whereby they (hall wonhip and ferve God per- 
fectly for ever and ever. aAmen. This then is in meaning the 
fame that wee read of in the 66. Chapter of Jfaiah verfe 23, 
where it is faid, that in the new heavens and in the new earth which 
God flionld make, from moneth to moneth* and from Sabbath to 
Sabbath y allflefb, (i. all the faithfull) fbould come to wor/bip before 
him. Of which paflage I have fpoken before. Of all that hath 
beene faid it is manifefl^ that all dip paflagec of this fcinde, which 
are to bee found in the Prophets, are not to any purpofe, when 
they are produced to prove that which is debated about the Sabbath 
day. * 


Chapter Ninths i7j 

C H A V T ER Wtnth. 

I. Anfmr to thefeventb %eafon. 

\, Ob. Ieftu Qhrisl is not come to abolijh the Law ^whereof the 
Sabbath is a -part* 

2 . tAnfwer, fometimes by the Law and the prophets, are under' 
flood the mor all precepts only. 

3 . Sometimes the ceremoniall only. 

4. In Chrifts words both are to be underftood, but principally , the 


5 . This is pro ved by the\%. verfe. 

6. Frivolous infiance from C^ 7Tt fi s words ,Heaven and earth /hall 
votpajfe, dec. 

7. The fame is proved by the fcope of lefts Chrift, in the fore* 
faid words. 

8 . Falfity of a fecond instance, that the Lawes expounded in the 
reft of the Chapter are all morall. 

p. Although it were true, it followeth not, that Chrifts words in 
the 17. verfe Jbould bee underftood of the morall Law. 

10. Chrifts words rightly underftood favour not the morality of 
the Sabbath. 

1 1 . Third inftance from the 1 p, verfe. 

1 2 . Firft <*y€nfwer 3 Chrift in that verfe jpeaketh of an annihila- 
ting of the C omman dement s> and not of the abrogating of 

fome of them. 
I 3 . Second Anfwer, by retorfion . 

1 4. Third Anfwer : Chrift Jpeaketh of the whele Law of Mofes, 
and not of the Decalogue only. 

1 5 . Fourth inftance from Saint lames words ,Chapter a. verfe ten. 

1 6. Vanity of this inftance. 

S little to this purpofe are the words of Chrift in the fifth I 
Chapter of Saint CMatthew verfe 17. I am not come to de- 
ftroy the Law and the Prophets, but to fulfil them. From which 


174 The fecond 1 ? kilt. 

words they make tins conclufion, that feeing the Commandement 
of the Sabbath day is a Commandement of the Law confirmed from 
time to time by the Prophets, I esus Christ hath not abo- 
lifhed it. And therefore the obligation to keep the Sabbath day lietk 
upon us ihll, and (hall dure to the worlds end. 

To this allegation of Cbrifts words I returne this anfwer,that 
indeed fometimes, to wit, when amorallmatterisinhand, the 
Scripture fy the Law and the T^/tf/^underrtandeth only the pre- 
cepts of the Law and of the Prophets pertaining to this morality. 
As when in the twelfth verie of the feventh Chapter of Saint 
UWattherv, Chrifl faith, <sA& things whatfoever yee would that 
menjhoulddoe to you, doejee evenfo to them : For this is the Law 
And the Prophets, 

But fometimes alfo, when the fpeech is of the fulfilling of things 
foretold or figured of old, by the Law and the Prophets, are to he 
under flood only theprophelies,and the typike ceremonies of the an- 
cient Tefhrnent, as in S. Cfrlatthew 1 1 . Chap. v. I 3. S. Luke 24. 
verfe 27. AEhs 24. uer. 26. *s4£hs 26. verfe 22. 

To apply this to the paffage objected out of the fifth Chapter of 
Saint Matthew, I fay, that in it by the Lav? and the Trophets are to 
be understood, not only the precepts concerning the morall duties 
6^ this life, but alfo the ceremonies of the Law, as may be clearely 
ieene by thefe words of our Saviour that are general!, lam not 
come to defiroy the Lawjnor the Prophets J?ut to fulfill them. Now 
the ceremonies are a part of the Law of Mofes., are called in the 
Scripture by the Name of the Law,andmake a part of the Sermons 
of the Prophets, as well as the moralities : The conjunction of the 
law and of theProphets in a genera 11 matter, inch as this is,(hew- 
eth that by the Law we mult underitand all that is contained in die 
bookes of Alofes, zsbythe TV^^tf/ all things contained in their 
bookes. Now of the bookes of Mofes and of the Prophets the 
ceremonies make a notable portion. 

I adde to this, that the predi6tions, types and promifes are here 
as much, naymuchmoretobeunderftood, then moral! duties, as 
may be feene evidently by thefe words of our Lord in the 1 8. 
verfe following, Verily I fay unto you, Till heaven and earth 
p*Jfe, one Jot, nor one title, one point, or one pricke of a letter, 
Jkall in no wife pajfe from the Law, till all be fulfilled. It is cer- 


Chapter Ninth. 175 

tains that theie wovdsJota^Tit/e or prickf ,are not to be in tins fen- 
tence taken properly,btcaule lctters,and titles or pricks of letters are 
not capable of accomphihment ; but by them Chrift undcrftandeth 
the lean: things propounded in the L iw. Having properly regard to 
all die things, whether great or {mail, figured by the ceremonies or' 
tkeLaw, and foretold and promiiedby Mofes and the Prophets, 
whereof he confirmed by thele words the future accompli ihment. 
Neither can thefe words or' the 1 8. verie be fo fitly applyed to die 
morall Command em ents, as to the ceremonies, promiies, and pro- 
phelies. Thisfenfe, The heaven and earth /hall pa Jfe, rather then 
whatfoever hath beene figured, promifed^ and foretold by the Law 
and the Prophets, /ball not be effetted and fulfilled, being rnanifeltly 
more futuble to the foref aid words, then this, The heaven and the 
earth lhall rather paffe, then the morall Commandements flu 11 not 
be kept and executed. 

The mftance made upon thefe words, Till hearten and earth 6 
}^f[e,&c. is vaine, when they conclude, that there Iefus Chrifi 
fpeaketh of things of the Law that were to continue in their being, 
and oblige all men to obferve and keepe them till the worlds end, 
which is not true of the ceremonies which loone after expired by 
his death. For fefus Chrift doth in no wife lay, that whatibever is 
contained in the Law was to continue ftable in force and vigour, 
and to be kept till heaven and earth pafle : Buc his meaning in this 
kind of fpeech is the fame that I have touched, to wit, that heaven 
and earth (hall parte more eafily, and rather, than the Law fhail fall 
fhortofa full accomplilhment, and the truth thereof ("hall fade to 
be ratified and exhibited in all the things contained therein, the 
impolTibility of this being denoted by a companion with that we 
have this explication in the 16. Chapter of S. Lukeverf.\ 7. where 
Chrifts intention is thus expreffed, // is e after for heaven and earth 
to faffe then one title of the Law to faile : where alfothe'Evange- 
lilt ineweth, of what points of the Law fefw C^ft diJ purpoiely 
fpeake, to wit, of the types and prophefies. For in the fixteenth 
verfe immedutly preceeding he had iaid,7^ Law and the Prophets 
nntill Iohn, where we muft underhand the Ve&eprophefied,v/hkh 
S. CUatthew addeth in the eleventh Chapter and 13 . verfe,iaying ? 
For aM the "Prophets and the Law prophefied until/ John, tlut is, 
tbe ancient prephefies and figures, as having refpett to lefui Chrift, 

finished l 

Xy6 The fecond Part* 

finillied in the time of John Baptifi, not in him,but in Iefm Chrifl y 
who lived in the fame time, and whom Iohn feeing comming unto 
him,thewed with hisfinger,faying,#^/^ta Lambe ofGoA, which 
takctb away thefinne of the world, loh. I . verf.if}. After then that 
Chrifl had faid, the Law and Prophets prophefied untill lohn, 
S. Luke addeth thefe words following, as ipokenby Chrifl to that 
purpofe, zsfnd it it eaferfor heaven and earth to pajfe, then one 
title of the Law tofaile, where by one title are to be under ftood all 
the ceremonies, figures, and productions contained in the Law and 
in the Prophets. 

7 Againe, the lame is clearely feene by the intention and end of 
Ieftu Chrifl in the paffage that is in queftion, which is to (hew, for 
the judication and clearing of himfelfe, that although he urged 
above all the obfervation of the moft weighty points of the Law, 
fuch as are the morall points, and blamed the Scribes and Phanfees 
for tying themfelves principally to the ceremonies, as to Sacrifices, 
Purifications, Sabbaths, &c. which were of little importance in 
companion with morall duties, and exhorted his Difciples to be 
carerull that their righteoufnerVe mould exceed the righteouiheffe of 
thefe Hypocrites, and for that caufe, was by themaccufedasaDe- 
itroyer of the ceremonies commanded by the Law, and authorized 
by the Prophets, neverthelefle he was not come to deftroy them,but 
to fulfill them. 

8 The inltance that they make, faying, that the Lawes which 
Iefm Chrifl expoundeth in the verfes following of the fifth Chap- 
ter of S. Matthew are all morall,is too weake. For they are not all 
inch. In them there is fomething which hath exprelTe regard to the 
ceremonies,and a companion of them with the moralities verfi] . 
24. And fome other things which belong to the politike or judiciall 
law, vcrf 2,5. 51.38. 

£ But befides this, although they were all morall, that inforceth 

not by a neceflky proofe, that in the feventeenth and.eighteenth 
verfes, Chrifl hatf) fpoken of morall duties, or that the twentieth 
one, the twentiedi two, and verfes following have fo ftrait a con- 
nexion with the 17,/andiB. verfes which goe before, that they 
ipeake all of the famefubje6t and matter. For how ordinary is it in 
the fame fequeleof adifcourfe to diveriifie the particular fubjects, 
and to palTe from one to another? And indeed our Lord I e s u 5 

Chr 1 ST 

Chapter Hintb. 177 

Christ patfeth moil conveniently from the Ceremonies, 
which the Scribes & Phaniees accufed him ralfely to deitroy,to the 
moralities, which they deitroyed m effect : The tenor of his dii- 
courfe being this, I amaccuied by the Scribes and Pharifees to de- 
stroy the ceremonies and ordinances of the Law,becaule I bltme the 
iiiperlutious uf age, and preferring of them to morall duties, which 
are of greater importance. But that is molt falle : For I deftroy 
them not,but doe mew their true ufage,and am come to exhibite the 
truth of them in my perfon, neither is there any of them, nor of the 
Proprieties that (hall not be fulfilled in me. But this accufation may 
be truly laid in the di(h of the Scribes and Pharifees ; For, they are 
the men which deftroy che Law, yea, in things that in it are of grea- 
teil moment, debaling and difrefpe6ting it, as if it were nothing 
in companion of their traditions and ceremoniall obfervations. 
Therefore, J fay unto you , that except your righteoufnejfe Jhall ex- 
ceed theirs ^yeejhall in no cafe enter into the Kingdom*, of Heaven, 
For they make glofTes upon the morall Commandements which 
pervert their true lenfe, and in fo doing, teach men to breake them. 
This then being evident, that in the forefaid I g . verle mention is 
made of the Law, as much, nay much more as it contained! the 
ceremoniall ordinances, then the morall, the argument taken from 
it remaineth without force on the behalre of thofe that alledge it, 
if they will not by the fame meanes render us neceflary keepers of 
all other ceremonies of the Law, as well as of the Sabbath day, 
which is not their intention. 

Neither doth that follow of the laying of feftis Chrift. For it 
is moll true, that he was not come to annihilate and deitroy the 
ceremonies of the Law, either by his Doctrine or by his A6tions : 
Not by his Doctrine by declaring them to be vaine,idleand rrultra- 
tory things:not by his Acl:ions,by faying or doing any thing contra- 
ry unto them t -by caffeenng and aboliihing mem without fulfilling 
the truth of things figured by them .The verbe y&t* > vtwl j.led by the 
Evangelift imports as much ; for it fignirieth often to overt! tow, 
and deflroy, and is here equivalent to the word y^Tttp^W/ uied by 
the Apoitle in the fame iubje6t , and to the fame intention, ^.^.5. 
verf 3 1 . faying, that through faith the Law is not made void, but 
eflablijbed^ where by the Law, he under ftandeth not onely the mo- 
rall Commandements, but alio the Ceremonies,rigures,and prophe- 

N fies. 


i 7 8 The fecond Part. 

fiesj as appeared} by tiie 2 1 . verfe, where he fpeaketh of the righte- 
oufnefle of faith witnefled by the Law, which belongeth to the 
whole Law given by Mofes, yea, properly to the ceremomall Law, 
which led men directly to Chriit, which the morall Law did not, 
but by*n oblique and indireft way ; Chriii,I lay, was not come to 
deftroy the Law of ceremonies, but to fulfill them, which he did 
both by teaching what was the end they tended unto, and by a 
reall exhibition in himfelfe of the body of their (liadowes, and of 
the truth of their figures, which was no impediment unto him, why 
he (hould not make them to ceafe, after he had fulfilled them : Nay, 
much ociierwife, it was neceflary hee mould make them to ceaie, 
feeing they had no other end but to figure and reprefent him, which 
was not a deftroying of them, but rather the true meanes whereby 
he made them to obtaine their perfection, making them to abut to 
their end, In which re(pe6t the Apollle in the tenth Chaptet to die 
%omans i verf. 4. calleth Chrift the end of the Law. Now the Sab- 
bath day being a ceremoniall point of the Law injoyned in the 4th 
Commandement of the Decalogue, in that wherein it was ceremo- 
niall, as hath beene (hewed before, Iefm Chrifl ought not deitroy 
it, but by fulfilling the truth that it figured, make it to ceafe and ex- 
pire 3 as all other legall ceremonies. And therefore, although Iefm 
Chrifi in the foreiaid paflage had intended to ipeake onely of the 
Law of the ten Commandements, the objection taken from this 
pJace,(hould not be of any moment and conlquence. 

Of this that wee have laid, aiiiethan anfwertothe inftance 

s * taken from the ninteenth verfe following in the fame Chapter : 
Whofoevcr therforefiallbreake(ov rather ihali dertroy) one ofthefe 
lea ft Commandements , and Jhall teach meyi fo, heejball bee called 
the leaft in the Kingdome of Heaven : Of .which words, prefuppo- 
fing flill that Iefm Ghrift in them intendeth to fpeake only of the 
Commandements contained expreily in the Decalogue, they in-, 
ferre, that feeing^ the Commandement of the Sabbath is one of 
them, Iefm Chrifi condemneth for ever the inobfervation or trank 
grefllon, and on the other part, ordaineth and eftabliiheth the obfer- 
vation thereof. 

2 a Wheievnto,grantmg unto them, for their greater advantage, that 
?efm Chrifi in thefe words hath regard to the Commandements 
of theDecalogue only, I anfwer,that he ipeakech of the diffolvlhg, 


Chapter Ninth, \^ 

annihilating,and overthrowing of rhefe Commandement,s(For this 
is the fignincationjof the word a*'* in the onginall) And condem- 
ned all thofe that dare to doe it. But to abrogate the Sabbath day 
nijoyned by the fourth Commandement, leeing it was a figure and 
type, and that by fulfilling in him&lre, and in his faithfull lervants, 
the truth of the thing figured by the outward Sabbath, to free them 
from the neceiTityof the oblervation thereof, wasnotadiffolving 
and overthrowing of it, neither on his part, nor on theirs, but ra- 
ther an erFe6tuall ratification thereof as in the lame knee he hath 
uot dillblved any of the legall figures, but luth fulfilled them all. 

Secondly I iay,that of neceility the broachers of this a-rgument x . 
muft advow, that Iefus Cbrift doth not blame in this place all m- 
obiervation of the Sabbath, neither doth he eitabhm precifely and 
abfolutely the obfervation thereof for ever, according to all the 
rearmes, and the whole fence of the fourth Commandement. For 
it fhould from thence follow, that he blamethfor ever and ever the 
inobfervation, and commandeth for evermore the oblervation and 
fan&ification of the lart day of the weeke, by a legall fervice, in re- 
membrance of the Creation of Gods workes in fixe dayes, and of * 
his reft onthefeventh, becaufe the Commandement carrieth with 
it that necelTity, to which is contrary the pra&ifeoi theChriftian 
CI wrch . Therefore this limitation muft be added, that Chrift's in- 
tention is, to forbid the tranfgreflion, and to command for ever the 
obfervation of the Commandement touching the Sabbath, and of 
all the relt,as farre as it may and ought to oblige us according to the 
tearmes of the Gofpell. Now we have (hewed, that it obligeth us 
not, as it ordaineth one day of feven, or a certaine feventh day, or a 
legall fan&ification, but fo farre only, as it commandeth,that Gods 
rublike fervice be pra&ifed for ever, according as it dial 1 beef tabli- 
lhed by him, and that an ordinary day be appointed for that purpof e. 
r And therefore Iefus Ghrifi in this refpe6f only,and no further,conr 
demneth the tranfgreflion, and injoyneth the obfervation ot the 
fourth Commandement. 

Thirdly, 7>/#j Cbrifi, in the place before alleadged,hath not re*- 14 
gard to the Decalogue only, but univerfally to all the Commande- 
ments of God, whether morall or ceremoniall, contained in the 
Law and in the Prophets,which he had fpoken of in the 1 7. verfe 9 
that is in all thebookes of the ancient Teftament; and, to repulfe 

'" " N2 the 

180 The Jecend Part. 

the falfe accuiation that the Scribes and Pharifees laid to his charge, 
declareth, what was his minde concerning all theie Commande- 
raents, to wit, tiiat there was not any one or' them, nay not of 
thofe thac are the leait, or may by men be elteemed,that ought tare- 
maine unprofitable, vaine, and without erfecl, and that the man 
whatsoever he be, that either by teaching or by pra&iie ihall deipife 
and reject any or them, Vhall be defpifed and rejected of God. That 
on his part he fulfilled them all,and extended and ietled the accom- 
plifhment of them for ever,to wit,oi thole that are morall by obey- 
ing them all in his owne perfon, and charging his Diiciples with 
their perpetuall obfervation, and fan&ifymg them inwardly, that 
tliey may obferve them : Of thofe that are ceremoniall, by perfor- 
ming and exhibiting the truth of all things fignifled and figured by 
them, which trudi he (hould make co have an eternall continuance 
and efficacy towards all that are his, although he was to make the 
ufe of the figures to ceale, as the intention of God, and reafon did 
require. But that the Pharifees were the men, who on their part 
made void the Commandements of God, bodi ceremoniall and 
morall : The. ceremoniall, by adding unto them over and above a 
thoufand fuperftitious obfervations : The morall, by corrupting 
them with ralfe glories and interpretations, and preferring unto 
diem the traditions of men, which he layeth to their charge in di- 
verfe places, and namely in the verfes following of this fifth Cliap- 
ter of Saint CMatthew. Now according to this fence, which is 
true and naturall, it is evident,that they which alleadge this paflage 
can inferre nothing of it for their purpofe. 

They pretend in vame to fortifie and confirme it with the words 
of Saint lames in thefecond Chapter and tenth verfc, where the 
Apoitle fpeaking of the Law of the Decalogue faith, that yrhofo- 
ever Jball keepe the whole Law , and yet offend in one -point, heeis 
guilty of all, becaufe the fame God who hath injoyned one of the 
points, hath alfo injoyned all the reft. Whence they would inferre 
that the inobfervation of the ieventh day of Sabbath, which is a 
jx>int of the Law, maketh a man guilty of the tranfgrefllon of the 
whole Law, thac therefore wee are obliged to the obfervation 

For I anfwer in few words, that indeed Saint lames faith, that 
to faile, or to commit a Cnne againft any Commandexnent of die 


Chapter Tenth* 181 

Law, maketh him that committed) it guilty of the univerfall 
tranfgreflion of the Law. But 1 deny the inobfervation of the Sab- 
bath, as t it is commanded by the Law, to be under the New Tcfta- 
ment, a finne and a fault properly fo called, becaufe in fo farre as it 
commandeth the Sabbath, it obligeth not any more : For it was for 
the Iewes, and not for us. And therefore, not to obferve the Sab- 
bath according to the teuor of the Law, is not a fault and a finne in 
any point, as Saint lames understand eth it. So if one fhould fay 
that .he that hath kept the whole word of God, if he offend in one 
point thereof, fhould make himlelfe guilty of all, that faying 
ihoald be true according to the meaning of Saint lames : But if 
any ihould inferre upon this,that not to cblerve ftill, under the Go£ 
pell, all the legall ceremonies, becauie they make a part, and are 
points of the Word of God, is a trangremon whereby a Chriftiarj 
is made guilty of all this word, and therefore he is bound to keepe 
them all, it (hould be an abiurd illation ; for not to keepe thefe ce- 
remonies now, is not a fault nor finne to us,becaufe they oblige not 
any more, No man finneth again*! a Law or word but in as much 
as it obligeth: But neither the word of God, as it commandeth 
the legall ceremonies, nor the decalogue, as it commandeth the Sab- 
bath, is any more obligatory to-us ward : wherefore we finne not 
now, by not obi erving thefe points, and therefore we make not our 
felves, in thatbehalfe, guilty of the Law and word of God, who is 
author of all the points of this Law, and of this word, but hath not 
given them all to all men, nor to continue in all times, butfome of 
them only to fame men, and to have vigor and being for a certaine 
time only. 



r8z , The fecond PariC 

Chapter Tenth. 
Jnfwr to the Eighth ^eafon. 

U tight reafon, lefm Qhrifl (peaking tohisT>ifcifUs\ advifed 
them to fray , that their flight Jbotild not be oh the Sabbath day^ 
that is on onr Sunday. 

3, Firfi anfwer, The Sabbath day is ever taken in the New Tefia- 
ment for the Sabbath of the ?ewes 9 and isfo here taken by Chrifi % 
2%either is our day of pub like fervice any where in holy Serif* 
ture, called the Sabbath day. 

3. True fence of Chrifts words, and that they had relation to the 
Iewes only. 

4. Although he fpake them to his Difciples. 

5 . Second anfwer, Although he bad ffoken to his Difciples onlyjhe 
might have had refpecl,not to themjbut to their brethren among 
the Iewes that were weake in faith. 

6. Third anfwer, Although by the Sabbath, the Lords day were ta 
be understood* the morality of one of [even day es in the we eke 
cannot be inferred from thence. 

IBfus fhrifi (peaking in the 24. of Saint Matthew and twen- 
ty verfe, to his Difciples, of the defolation that was to come 
upon Iudea, and namely upon Ierufalem, laid unto them, Pray 
ye that your flight be not in the winter, nor on the Sabbath day. Not 
in the winter, becauferhen the wayes are incommodious, and there 
is neither driving,nor marching,but with difficulty fc Not on the Sab- 
bath day, by reafon of the holineffe of that day, which being appoin- 
ted and iec a part for Gods iervice, although it was lawfull unto 
them to.flie in it, tofave their lives, [yet they mould not be able to 
doe it, but with griefe, and fore againft their will, being conltrai- 
netf to fpend,on trotting, toyling,and much hurrying up and down, 
a day particularly confecrated to the publike exerciles of Religion, 
and fo mould have a juft gccafioB to pray to God to keepe them 


Chapter Tenth* i8j 

MMMMI ' " ■ - ■ » » 1 .-..., 

from being brought to fuch a neceflity. Some alleadge this paffage, 
efteeming it to be preflmg, and of great weight. For, fay they,/o 
fiu Chrifi fpeaketh to his Difciples of a thing that was to fall out 
forty yeeres after his Afceniion,when all the ceremonies of die Law 
fliould be abolilhed in the Chriftian Church, and yet notwithftan- 
ding, he fpeaketh unto them of the Religion of the Sabbath,as of a 
thing that they ought al wayes to take to heart,in fo high a meafure, 
% that they (bould be forry and throughly grieved to be in that time of 
deiblation contained to flee on fo holy a day, initead of applying 
themfelves to Godsfervke. Therefore the Sabbath day was not a 
ceremony comming within the compafle of thofe that he was to 
abrogate, but a morall point, and of perpetuall neceflity ; Other- 
wife he had not done well to intangle their mindes with an unne- 
ceflary Religion towards the Sabbath day in the time of their flight, 
feeing it- being abrogated by him, they might with as little grieve, 
in refpeci to the day, get packing as fait as they could,trot and toyle 
on that day, as on another day. 

I anfwer, thac this argument is a filly one, iand of no value. ^ 
For fefus Chrifi fpeaketh not in that place of Saint CMatthew of 
the day of reft that Chriftians. were to obferve alter his Afcenfion, 
% but of the Iewifh Sabbath day, as this word, Sabbath day, flieweth 
clerely, which his Difciples were farre from underftanding other 
wayes, then for the laft day of the weeke obferved among the Iewes, 
For it is certaine that it fignifted nothing elfe at that time, feeing 
there was not, as yet, any other day of reft in vigour, faving that 
aJone. And Jefw £ hrisl had not at all made himlelfe to be under- 
ftood of them,nay he had purpolely given them occafion to miftake 
him, if by the Sabbath day his intention was to denote another day 
then the laft of the weeke,becaufe this alone carryed that name,nei- 
ther (hall it bee found in the whole Scripture, that any other day is 
fpecified by that name. 

The heavenly reft under the Gofpell is once called by the Apo- 
ftle in theEpiftletotheHebrewes Chapter 4. verfeo. by a name 2 2 
drawne from the Hebrew word Sabbath, becauie it was figured by '^ 
the Sabbath of the Iewes. But our day, wherein wee apply our, 77 4 
felves to Gods outward fervice, and to that intent doe ceale from 
our ordinary labour, isalwayes called in the New Teftament T/?<? 
firfl day of the weeke, or The Lards Da), and not the Sabbath 

N 4 whid 

1 84 TbsJecendPAKrl 

which name the ApolHes and firftbeleevershad not failed to give 
unto it, if Iefus Chrifi had io qualified and ftiled it. No w if they 
would never tearme it by fuch a name, although it might have been 
in Tome fort attributed unto it, but only, The Lords Day, ov The 
fir si day of the weeks, to diftinguiih it rrom the day which was io 
called among the Iewes : For the fame reafon lefus Chrifi in the 
forefaid place, if he had minded to fpeake of the day, which Chri- 
ftians were to obferve after his death, he had intitled it by fome o- * 
ther name then of the Sabbath day, to make a diftin&ion betweene 
it, and the day of the Iewes. 

Wherefore thofe which ufe this argument doemoft fondly fup- 
pofe, without proof e or likeneffe of truth, that by the Sabbath Iefm 
Chrifi meaneth the Lords day. Now if it be understood of the 
Sabbath of the Je wes, as it mult, for the forefaid reafbns, and as all 
the interpreters, whom I have read and perufed, doe take it, this ar- 
gument, being urged according to the ratiotination of thofe that 
have let it on foot, (hall yeeld, againft their intention, this conclusi- 
on, that after the death and afcenfion of our Lord lefus Chrifi &Q 
. Sabbath day of the Iewes ought to bee yet kept in the Chriltian 
Church, znd that the faithfull are obliged untoit by Religion and 
confcience, and ought bee nattily lorrowfull, when being ccnftrai- 
nedto riye on it, to fave their lives in a great defolation, they Ihould 
ndt be ableto confecrate it to Gods fervice. 
3 The true fence of. this paflage is, that indeed our Lord Iefm 

Chrifi commandeth his Diiciples to pray to God, that their flight 
happen not onthelewiih Sabbath day. Yet it was not his intenti- 
on to make that day neeeflary unto them,and to urge them with the 
obfervation thereof, nor alio to imbrew their fpirits with a fuper- 
ftitious opinion, as if it were not lawfull to flye on that day for the 
laving of their lives from the day of defolation, although they had 
beene obliged to kegpe itftill, feeing on both fides it is agreed on, 
diat a man may lawfully rlie, and doe all neeeflary things on any 
Sabbath day whatfoever, without feare of breaking it. In this 
fpeech the Lord hath regard to this onely, that becaufe there was a 
taw amongft thelewes^.forbidding them to travell on the Sabbath 
day ordinarily, further. then a certaine number of fteppes, to wit, 
two thoufand, and that for a religious end, which was called a Sab- 
bdthdajes journey > Afti l*verfe 12. he knew well, that many, 

• t " ~ not 

Chapter Tenth. 185 

not or.h or' the Iewcs, which were not converted to the faith, but 
alio of th^ie which had piofefled the Golpell, moved with devoti- 
on and Religion cowards the Sabbath, tor want of lutficient inft ru- 
ction, (houlJ bee fcrupulous to prepare things neceflary for their 
fiight,and to rlee fir on that day,the defolation commingupon them 
on a luddaine, through feare to breake Gods Commandement con- 
cerning the Sabbath: as we fee in the Hiitory of the Maccs.bee y,thac 
many of the lewes, which were gone downe into the fecret places 
of the wildernef1e,the battell being given them on the Sabbath day, 
chufed rather to-be llaine with their Wives, Children, andcattel^ 
then to make refinance for the farety of their lives, leait they lhould 
profane the Sabbath day, i Maccab.. 2% verfe 3 2 t &c. ' There is 
another example of a like fcruple in the fecond booke, Chapter 6. 
verfe 1 1. And we read in Iofephus, in the eight Chapter of the 
fourteenth booke of the Antiquities of thelewes, and in thefn-ft 
booke of the Warres of the levves Chapter 5 . that when the Ro- 
mans under their generall Pompcipu, beleagured the Temple of le- 
ruialem, the Ie wes, which were fled thither, although they defen < 
ded themielves on the Sabbath day, if they were affaulted, yet they 
remained quiet and bonged not, if they were not aflaulted ; wlncb 
when the Romans had perceived > they let not on them, and threw 
nothing againft them on the Sabbath day, but prepared only, things 
neceflary for the aflaulcs, diefled terrafTes and forts, brought neere 
their engines, to make uie of them the next day, and the Ie wes of 
Religion and great devotion toward the Sabbath, fufferedthemto 
doe what they would, without disturbance. And Iofcphm appro- 
veth this Religion, or rather fuperllition, as if it had beene con- 
formable to the ordinance of the Law, faying that the Law permitr 
teth on the Sabbath day, if the enemies come to wage battell, or 
give blowes, to drive them backe. 

Many might have beene intangled with the fame fuperllition-, 
during the defolation wherof Chritt fpeaketh in the place before a!- 
leadged.'For although that upon fuchanoccahon as this was, to wio, 
to fave their lives, they mould and might have beene informed, that 
they had full liberty to work and tiie,yet the devotion fo ancientj fo 
ufually praclifed, fo exactly and fcrupuloully obferved towards the 
Sabbath, ipecially in theie times, as may be leene in fundry places gf 
the Gofpell, this devotion, I fay, was more than fufficienc to forme 


i '86 The fecond Pail*. 

many difficulties in their mindes, and caft into many perplexities, 
concerning the pra&ifeor this knowledge, even thole that had it. 
Wherefore our Lord Jefus Chrift forefeeing, that many, in the 
dayes of the future dcfolation of Ieruialem, mould be difquieted 
withfuch feares, ihould make fuch difficulties,or at lead conceive a 
great diipleafure to be conftrained to worke and travell on the Sab- 
bath day, for the prsferving or their lives, advifeth them, to pray to 
God that their flight be not on that day. 
~ If they reply, that Iefm Chrift fpake thefe words to his Dif ci- 

pies, who were infallibly to be well inftru&ed before the deflati- 
on of Jerufalem concerning the Evangelicall day of Sabbath, and 
concerning all things that may be lawfully done on it, and there- 
fore there was no occafion to feare, that they (hould lliffer them- 
ielves to be carryed away with any Religion, or rather fuperftition 
towards the Iewiih Sabbath day, which before that time (hould be 

To that obie&ion I anfwer againe, that verily lefus Chrift 
fpake to his Dif ciples,who apparantly were alone with him,but not 
in regard to them. For he knew well, that about the time of the 
defolation of Ierufalem they (hould be either dead, or farre remo- 
ved from Indea, among the other nations of the earth, and there- 
fore this danger was not to be feared on their behalf e„ Wherefore 
in their perfbns he fpake to all the Iewes,who were all to be in com- 
mon partakers of this defolation; or at lead to all the faithful!, 
who in that time (hould be converfant in Iudea, as if they had been 
prefent before him with his Difciples : This is evident by thefe 
words in the 1 6. 1 7, 1 8, 1 p. 'Vcr£es,Then let them that be in J*- 
dea flee into the mount aines : Let him which is on the hcnfe topped 
not come downe to take any thing out of his honfe : Neither let 
him which is in the field, retitrne back? to take his clothes : and 
Tvoe unto them that are with child, and unto them that give /ucke 
in thofe dayes ;&c. For thefe are common advertifements to all that 
were to be infnared in that danger,and fo is likewife Ans^Pray that 
your flight be not on the Sabbath day, which muft be underftood as 
laid to all the Iewes,to whom the preceding warnings are directed, 
amongft whom Jefus ChriH knew that many Chnftians conver- 
ted unto him, and carryed away with a Religious refpecl: towards 
the Law, fliould ftiM have the opinion of the Sabbath which I have 


Chapter Tenths 187 

— T— ^ ~— ~— — — — ■— I H IM ' 

fpecifled. Nay he knew, clue amongft the faithfull /«w, the beft ~" 
inilruc~ted mould tye themfelves,for a certaine fpace of eime,arcer his 
Aicenfion into heaven,to the obfervation or certaine legall ceremo- 
nies, and fpecially of the Sabbath, although of right they were all 
made of no effect by his death, not rbr any confeience to them- 
ward, nor through an acknowledgement of any obligation on their 
behalre to the ceremoniallLaw, which had beene a thing hurtfull 
and dangerous, but limply through love, to (hunne all occafions of 
giving offence to the other lews ,to imbrace all meanes of gaining 
them more eafily to the faith, and to bury the ceremonies with ho- 
nour, which in that refpect, was lawfull. So then for thefe reafons 
he might well exhort them all to pray that there flight tliould not 
befall on the Sabbath day ; becaufe thole that are weake, and not io 
well inftru&ed, mould notdaretoflie, or mould flie with fcruple 
of confeience, and the ftrong that had greater knowledge, (hould 
doe it, although without trouble of Confeience, yet not without 
fome gnefe, remembring that on that day they were accuftorned^jll 
then, to apply themfelves to religious actions, and forefeeing that 
their flight might be offenfive, and make them odious to fome, that 
alfo they might be hindered in their flighty and preparatives for it, , 
by thofe which mould fuperftitioully ft.icke fall unto the prohibiti- 
ons, not to worke, to run, and to toyle on the Sabbath day. 

I adde, that although we (hould confider this Commandement 
of Chrift, Pray that your flight be not on the Sabbath day y as di- 
rected to the Difciples only, and ihould advow, that being well in- 
ftru&ed there was no caufe why they mould feare to flie on the Sab- 
bath day, and therefore no caule why they (hould pray for their par- 
ticular, that their flight mould not happen on that day, we may fitly 
fay, that fefu* Chritt commanded them to pray fo, having regard, 
not to them, but to others that he foreiaw ihould be ignorant and 
weake, and to whom the Sabbath day (hould be an impediment to 
flie. For although Chriftians ftrong in the faith make no fuch diffi- 
culty, and in that refpeft have no caule to feare for themfelves, yet 
knowing that fuch difficulties to fome other ignorants and weake in - 
faith wilbe a {tumbling block,they ought to pray to God,having re- 
gard to them,that the caufes and occafions of fuch difficulties happen 
not. if it be poffible, and fo in this refpect. Icfus Chrifi might have 
laid to his Difciples, Pray that your flight from the deflation to 


i88 Tbefecond Part. 

come be not on the Sabbath day,if not for your owne fake, who, be- 
ing well informed and inftructed in the faith, (hall know that yee 
may rleeon that day, and make no difficultie for conicience fake,yet 
in regard of others, who mall be dinreiled with the lame neceflity 
to rlee with you, but who being altogether ignorant of the liberty 
of the GofpeJl, as the levves not as yet converted, or the weake 
ones retaining, after their converiion and profeflTionfof the Golpell a 
a religious reipe6l towards the ceremonies of the Law viMofes^s 
many Chriihans, who, for conicience fake towards the Saboath 
will be lcrupulous to rlie on it, for whom, in reipecl: of their igno- 
rance and weakenefTe, you ought to pray, that your common flight 
be not on that day. For yee are all members of one body. 
^ I lay more, that although Iefus Chri(t by the Sabbath day had 

fignified the firfl day of the weeke, which after his Alcenuon was to 
be obferved by all Chriftians, and had commanded his Dif aples to 
pray, that their flight (hould not fall out on Sunday,leaft they mould 
be compelled to imploy, upon bodily working, travelling, and hur- 
rying up anddowne, a day, which other wife they had apply ed to 
Gods fervice, of that no man can conclude,neither that a feventh 
day of reil is a morall Y>oint, nor alfo that Chrifts minde was to 
injoyne the obfervation of the firft day of the weeke, but only, that 
he forefaw, that after his Aicennon the firft day of the week mould 
be kept by Chriftians, of their owne tree will,through refpect to his 
refurre6tion, which mould befall on that day, and that it mould be 
loathlome and grievous unto them to weary themfe Ives with flee- 
ing on a day wherein they were wont to reitrrom all worldly im- 
ployments, and to addift themfelves to ferveGod in his houfe. 

Verily although a day be not ordained of God to be ftinted for 
his fervice, yet if by the cuitome of the Church it be ordinarily im- 
ployed for that ufe, a true Christian will be hartily forry that hee 
(hould be forced by neceflity to bulie himfelfe in other exerciics,then 
thofe which are proper to Gods fervice, and he may with good rea- 
fon make humble fiiit unto God, that he be not brought to fuch 
a hard itrait ; And therefore Christ might advife his Difciples 
to pray, that their Might ihould not befall on the Saturday, without 
any other inference that can be gathered from thence, laving a fu- 
ture ufe and cuftome toobferve inch a day in the Church, and not 
any obligation proceeding frorg him, farreleffe a natural! and mo- 

Crap teh Tenth. 189 

rail obligation towards a ieventh day of the wceke which is the 
point m queftion. 

Chapter Eleven. 
Anfwer to the TSfintb %eajon. 

I . Ninth Reafon, the sApoftles kept the Sabbath. 

a . Firft anfwer, thej entred into the Synagogues of the fewes on 
the Sabbath day, not for confeience fake, but for the commodi- 
ty of the place, and time, to convert the fewes. 

% , Second anfwer, In this, and in the obfervation of other ceremo » 
nies y they apply ed themf elves to the infirmity of the Iewes. 

4. Taffages a/leadged, to prove that the <ssfpofiles abfolutely and 
fimply didkeepe the Sabbath of the lewes. 

5 . Firft [tsfnfwer, <*ABs 1 3 . ver. 42. t* t&viij may be interpre- 
ted indifferently^ people, folke. 

6. Second anfwer, the words ut to/mtv^C c-u^atvv, may be inter- 
preted of the we eke betweene. 

7. If wee read ff&pgdrav, they fgnifie in a day betweene the Sab 
baths, this anfwer is not refuted by the 44. verfe. 

%. Third zAnfwer : The 44. Verfe may be truly tranflated,not 

of the next Sabbath day, but of the next wecke. 
p. Fourth' ssfnfwer, in both verfe s the Sabbath being taken fey< 

the next Sabbath^ they prove not that which is intended. 
I o. The pa ff age alleadged, <*Atts \6. verfe 12,13. cannot be% ri- 
der flood, but of thofe that were Iewes in Religion. 

II . Whether they had a Synagogue or not, they met together out of 
the townes. 

13. There they had a place appointed fir prayer, dec. called Tpo- 
<nv%ji, that is, an Oratory , or place of prayer. 

1 5 . Where Saint Taul and his fellowes joyned with them,to feekj? 
togaine them to Chrift. 

14. moy the Jpoftles, which taught fuffiUent/y the abrogation 

i po The fecond Part. 

of the Sabbath, and of Holy dayes, did not preach againfl 

them, as they did againfl Circumcijion and other ceremonies, 

I $ . ayfnfwer to the loft c Rea[on concerning the Sabbatic all River. 

IT is with as little fhew,nay it is rather againfl themfelves, that 
to prove a neceflary and perpetuall obligation to keepe the Sab- 
bath, fome makeule of that which is noted in diverie places of 
the sAEbs of the Apoltles, as in the Chapter 1 3 . verfe 1 4, 4 3 , 44. 
and 16. verfe 13. and 17. verfe 2. and i8.verfe4 # and other 
where, that the Apoftles, after the Afcenfion of fefus Chrift, kept 
the Sabbath,going to the Synagogues of the Iewei, and expounding 
the Scriptures there; 
z For this argument, if it were good for any thing, would prove, 

that under the New Teftament the Iewiili Sabbath day, to wit, the 
lait of the week, is to be kept,becaufe in.the forefaid places mention 
is made of that day only. 
' g But the going of the Apoftles to the Synagogues on that day, 
cime not from any obligation of the law, tying them to the Sabbath, 
nor from any religious refpeel: to that day, as if it had beene ftill a 
necefTary point of Gods fervice, but becaufe it was the ordinary day 
of the congregations of the lewes, whom they defired to convert, 
and it was expedient, for that end, that they mould be prefent at 
fuch times and places that the lewes did meet in, to wit,on the Sab- 
bath day and in their Synagogues, as,for the fame reafon,they obser- 
ved alio the annuall feafts, and indeavoured to bee at Ierufalem on 
fuch dayes, as may be feene Acls 20. verfe 1 <5. 
j I adde, that they apply ed themfelves in this point, as in many 

other legall ceremonies, to the infirmitie of the lewes, Acl.i 5 . v. 
29. Alls 16. verfe 3. ABs 21. verfe 24,26*. and I (or. p.ver. 
aofto gaine them more eafily to the faith, and to preferve them in it 
after their converfion. "For it is certaine, that the faithrull Chrifti- 
ans % converted from the lewifli Religion to the faith of ChriftMypt 
ftill a great zeale for the ceremonies, as it is faid in the A Els Chap. 
2 1 . verfe 20. and confequently for the Sabbath day. 
4 There be fome who would have the Iewi(h Sabbath to be (till 

kept in the Chriftian Church , and to prove that tlie Apoftles 
did particularly and carefully obferve the f eventh day of the weeke 
without any occaflon of condefcent to the Religion and devotion 


Chapter Tenth. 


of the Iewes cowards- the Sabbath, doe alleadge the thirteenth 
Chapter or" the Ails verfe 42, 43, 44. where it is faid,that when 
^Pauland Barnabaf were on the Sabbath day gone out of the Syna^ 
gogue of the Iewes, the Gentiles beibughc them that they would 
preach the word unto them the next Sabbath ; which being granted 
unto them, the next Sabbath day, almoit the whole City, wherein 
were compriied more Gentiles than Iewes, came together to heare 
the Word of God. Tiiey alleadge alio the (ixteenth Chapter of 
the <*s4lls verfe 13. where without any mention of Iewes, ox o£ 
Synagogue, it is laid, that T^artl and Silas being in Philippi, a 
Towne of Mac edonia, where they fojourned certains dayes, on the 
Sabbath went out of the City, by a river fide, where prayer was 
wont to be made, keeping the Sabbath amonglt the Gentiles, with- 
out any refpeft to the Iewes. 

To this I may anfwer without great difficulty. And firfi to - 
the paflage in the csftls Chapter 1$. verfe 42. I might fay, that 
this intreaty made to Paul and Barnabas to preach the next Sab- 
bath day, is not by all the interpreters alcnbed to t he Cj entiles, but 
to the Iewes, who before, as may be feene in the fifteenth verfe, had 
intreated them to propound fome word of exhortation. For the 
word Gentiles, in fome Greeke editions, and in fome verilons, is 
not to be found : Befides this, fome are of opinion, that the word 
7rt tpvn may be taken, not for the Gentiles, as they are diitingui- 
fhed from the Iewes, but indifferently for the multitude of people 
that was there preienc, in this fence, and the folke or people be- 
fought Paul and "Barnabas, which may be referred to the Iewes as 
well as to the Gentiles, 

But not to ftand upon that, I fay »SVcW/y, that the originall € 
Text doth not (hew manifeitly, that the requeft made by the Gen- 
tiles to Paul and Barnabas was,that they would preach unto them 
the next Sabbath day, for it may fignifie in the intermedium of the 
Sabbath, that is, in any time betweene the Sabbath wherein they 
had prefently preached to the Iewes, and the next Sabbath follow- 
ing ; For feeing the Sabbath was the day which the Iewes referred 
for themfelves, and which the Apoftles imployed amonglt them for 
their inftru&ion, the gentiles, belike, defired to take/ome other 
day for them, wherein, with more commoditie, they might heare 
the word. And verily, there is no likelihood that Gentiles, not as 


ip2 The fecond Part] 

yet inftru&ed, neither in the Law, nor in the Gofpell, would aske, 
of their o wne head, the Sabbath day, rather than any other, and it 
is more likely, that they did aske any other commodious day be- 
cweene the Sabbath of the letvcs fudi as Paul and Barnabas (hould 
be pleafed to appoint unto them, whiles they were not bufied with 
teaching the Iewes. The words in theoriginallare uf-rbfiemSu 
<rd,6(2&lov J which many interpreters doe tranilate, not the next Sab* 
bath dy, as if the Gentiles had chuled that day, but in the Sabbath 
or in the weeks betweene, that is, in any day betweene, till the next 
j And there are fome which probably efteeme, that thefe words 

(hould be red w.Qfca.Tuv, and not cAQfaiw, and that %« (hould bee 
taken for lv, and io g/* to utyafy 'e&Qfiaflov, for y.?£ fxiirt^v m/Hgd- 
TM, which (ignifie cleerely, in any day whatfoever betweene the 
Sabbaths. This interpretation is not diffidently refuted by the al- 
legation of the 44. Verfe, where it is clearely laid, xh^t the next 
Sabbath day came almoft the whole City together to heare the Word 
of God. For it is not neceflary, that this 44. Verfe fhould declare 
the accomplimment of the requeft made by the Gentiles in the 42. 
Verfe. It is rather likely, that the ApotUes having already fulfilled 
it betweene the two Sabbaths, when the Sabbath day came, wherein 
the Iew e 5,according to their cuftome mettogether,and ^Paul, as his 
manner was, preached unto them, as we may iee esfcls 1 7 , ver& 2 . 
and A Lis 1 8. verfe 4. the whole City % being moved with curioiity, 
by the rumour fpread abroad of the former fermons made both to 
lewes and Gentiles, ranne together in a farre greater number than 
before, to heare the word. 
% Thirdly, feeing the word <rdl2Gct7w, Sabbath, is ibmetimes ta- 

^.18.12. ken both in the Old, and in the New Teitament, not particularly 
nfwmjhs f Qr t [ lc Sabbath day, but for the weeke, as in Leviticus 23. verfe 
r*™i/a(i *5« and if. verfe 8. in Saint ^Matthew 28. verfe u inSz.Luke 
rniccinthe IS. v. 12. wherefore may we not in the forcfaid paflages under- 
™Ji&\ vex ^and, tnat tne 9 e ntilesfyemg it was the end of that weeke, intrea- 
1 4 . T j j\ ted ^Paul and Barnabas to preach unto them the next weeke verfe 
hx°V* v V 4 2 « and that they did lb the next weeke, conformably to their de- 
OTi.Sj?a7fii. iire,^^.44. without expreflion of the particular day of that week ? 
ntnt tn4*. ^° tne * cnce QmM ^ this 9 And the next weeks c * me *lm*$ the whole 

Bu t 

Chapter Eleven. 


But although we fliould grant, that hoth in the requeit of the 
gentiles, verfe ^1. and in the accompli ihment thereof, verfe 44. 
the Sabbath day mult be underftood, it followeth not, neither that 
the gentiles ought to obferve that day, nor that the ApoiUcs had 
any regard unto it for Religion and conlcience fake, but only that 
the Gentiles of whom mention is made in the 42. Verle, having 
beenepreient at die Sermon which Paul and Bar nab at made to the 
fewes on the Sabbath day, and not having a particular day or time 
appointed to them for the hearing of the word of theGofpeII,be* 
caufe the Chriftian Religion was not as yet received nor eitablilhed 
in their Towne, as the lewiih Religion was, having her Sabbaths 
and Synagogues free, which the Apoftles retorted unto, intreated 
them, that they might heare them againe on another Sabbath day, 
and in the Synagogue of the Iewes, becaule it was a moil fit time 
and place for them,by reafon oi the liberty that the Iewes injoyned 
for the exercifes of their Religion, which Paul and Barnabas yeei- 
ded unto, whereof die fpeecli being fpread abroad through the 
Towne, great multitudes crouped together on the next Sabbath, 
through cunofity, and ran to the Synagogue of the Iewes to heare 
them. So it was not any devotion, neither of the Gentiles, nor of 
the Apoftles to the Sabbath, but the limpie commodity, that moved 
them to make choice of it. 

To the other paffage cited out of the fixteenth Chapter of the 1 <> 
*AUs verfe 1 2, 1 3 . I fay like wife, that Paul and Silas tooke oc- , 
caiion to obferve the Sabbath, becauie the Iewes met together for 
the exercife of their Religion on diat day. For although it be not 
faid,that thofe which relbrted unto the place of prayer were Iewes, 
no more is it laid, that they were Gentiles : But it may be gathered 
out of the Text, that they were 9 ewes, either by birth and of the 
fame nation, or byReligion,and religious communion,becauie they 
were perfons which ordinarily aflembled togedier to call upon God 
on the Sabbath day verfe 13. and whoalreadylervedGod,asa- 
mongft others it is laid of Ljdia, verfe 14. with whom the Apo- 
ltles made no bones to joyne themfelves. Which cannot in any 
wife be taken of Gentiles Infidels, and of their devotions to their 
Idols, as is evident, nor alfo of the gentiles converted to the Chri- 
stian Religion, feeing Paul, Silas and Timothy were but new arri- 
ved in that place, where the word of the Gofpell had not beene as' 

O yet 

194 *&* '^ Part. 

,,,,. ■ . 1 ... i ^^_ m y.. ... • I. I ' 

yet preached, as appeareth by the nine and tenne'LVr/tf.r. There- 
fore of neceiilty they were levees of Religion dwelling in Thi- 
/ippi, and worshipping God according to the Law wherein they 
II It imports not much, that no mention is made of a Synagogue 

where thefe perfons came together, but only that they went out of 
the City, by a River fide, where prayer was wont to be made. "For 
it may be, they had no Synagogue, becaufe they were but few, or 
•ranted meanes to build a Synagogue, or becaufe in that To wne^ 
which was a Roman Colony, they were not fuffered to build one, 
and therefore they aflembled together neere the River in fome fecret 
place oat of the way, not daring to meet openly in the Towne. 
Zfifha* h a t Pcradventure alfo they had a Synagogue, but, if that which is writ- 
ten by iome be true,that the manner of the levees was to meete, not 
only in their Synagogues in Townes, for the reading of the Law, 
but alfo out of Townes in the fields, for the exercife of prayer, 
even fo thefe perfons mentioned in the place aforefaid , went out of 
the Towne by the River fide for that end, and that Paul and Si/as 
made good ufe of that place and time of their holieft devotions, as 
moll commodious to goe and to fpeake to them, becauie fince their 
comming to the Towne, which was a few dayes before, undoubt- 
edly they had not found the opportunity to fpeake unto them there 
nor elfe where. 
12 Yea, according to the expofition of fome learned men, the 

word ^jjouivx^ may be taken in the thirteenth and (ixteenth verfe, 
for an houle builded for the exercifes of prayer,and other religious 
v.'iio icgat. actions accultomed among the levees : As alfo it was an ordinary 
iL^aii™' name > whereby were entitled thefe houfes wherein the levees did 
Satyra j. rlocke together to read, and to pray; we may,keeping the fignificati- 
qtM**pr' r * on °^ ^ ie W01 'd, ca ^ them Oratories, ox houfes of prayer, as the 
<»chA. J Temple is called, Efa. 5 6, verfe 7. 

So then it is evident, that this place of the %Atts, as the former, 
* is mod conveniently expounded of the levees, and therefore that 
for their fake onely Saint Paul and his fellowes made choice cf 
the Sabbath day to intertaine them with Religious and wholefome 
fpeeches of the Gofpell; Neither (hall any place be found, where 
the Apoftles are faid to haveobferved the Sabbath, but with re- 
%ft to the Serves •, to whom they applyed themfelve s, feekingfit ,• 


Chapter Fir ft. \^ 


times, places, occafions to convert them, and not having any ib 
ric as the Sabbath, which they behoved to keepe to come to their 
intent. For at another time they could not have aflembled the 
Iewes ib commodiouily as they would, to preach unto them the 
Gofpell pnblikely, and looting the Sabbath day, they had loft the 
molt favourable and advantageous commodities tor the propagati- 
on and fetting forward of the Gofpell. W hereunto they had a ipe- 
ciall regard, catching that opportunity above all other$,namely iee- 
ing to obierve the feventh day, or any other day,is in it felfe a thing 
indifferent under the Gofpell, which hath onely abolitlied the type 
and ancient obligation to that day, leaving to the liberty of the 
Churche to ferve God on any day or dayes whatibever which are 
or ihall be appointed by them. 

Which is, to my opinion, the reafon why they did not preach 
againft the Sabbath day, nor alfo againft the other holy dayes of 
the Iewes, fo vehemently as they did againit other ceremonies, 
namely againft circumcifion, Atts 15.^.1. Atts zi.v.n % Gal 
5 .ver. 2. But condefcended to the one farre more eafily then to the 
other: Becaufe there cannot bee under the New Tenement any 
lawfull ufe of the circumcifion, nor of other ceremonies like unto 
it, but very good ufe might bee made of the Sabbath day, and of 
other dayes, after the manner before lpecifled. Yet they have 
not concealed the abrogation of the Sabbath and of the feaits, 
but have lufti;ien:ly fpoken of it, as is manifefl: by the prooftes 
before propounded. And therefore, of the cuftome they had to 
keepe the Sabbath day, cannot bee inforced any obligation ty- 
ing us to obferve it, no more than other ceremonies, to which 
they conformed themfelves for a time, becaufe they did it onely to 
become as Iewes unto the Iewes, as the Apoitle witnefieth 1 £V. 
£. verfe 20. having other wife both m their difcourfes and in 
their writings taught cleerely and fully the abrogation of all thefe 

I fcorne to ranke among the forelaid reafons, or to honour 15 
with the name of a reafon that, which neverthelelTe is by fbme 
let on foote, and inforced as a good reafon, when they tell us of a 
certaine river in Taleftina, which, according to the relation of 
fbme writers, ranne regularly with iwiftneffe enough, and waters 
in a fufficient abundance in the fixe dayes of the weeke, and on the 

O 2 Sabbath 

ip<$ The fecond P a r rl 

Sabbath day vanilhing away in his force left his channel! empty and 
drie : Or on the contrary, as the thing is related by others, vaniihed 
away,or was dryed up all the fixe dayes before the Sabbath, and on 
the Sabbath dayes filled up his channell. Iefefhns maketh mention 
of this river in this laft falhion, in the feventh booke of the warres 
©f the Iewes Chapter 24. and faith, that the Emperour Titus pai- 
ring that way remarked it. P tineas alfo maketh mention of it, but 
in the firft faihion, in the 3 1 . booke of his naturall Hiftory, Cliap- 
tcr 2. and fome Rabbins like wife : whereupon fome feeke to build 
pretty allegories, to prove the obfervation of the Sabbath on a Se- 
venth day of the weeke • 

But they take not heed, that in Co arguing they imitate the 
Iewes, who upon the marvellous nature of this River called Sab* 
baticaH, feeke to inferre the perpetuity of their Sabbath day, wher- 
in they are better grounded, then Chriftians, who from thence in- 
ferre fimply the perpetuity of a feventh day . For it was particular- 
ly on the lafl of kv^n dayes,and not on any other day of the week, 
that this River refted,or flowed - 3 and therefore we (houU be bound 
to obierve the feventh and laft day of the weeke, if thechangings 
of this River could be a precedent to the matter in hand. But, if 
allegorizing were found Divinity, aconclufion might be made flat 
contrary to die former upon the proprieties of tjiis Sabbaticall Ri- 
ver. For as Galat imts faith,in the 9 Chapter of the eleventh book 
©f the fecrets of the Catholike truth, the drying up of this River 
and the want of water in it on the Sabbath day, betokened that the 
Sabbath mould be denyed, and loofe all obligatory vertue under the 
New Teftament. If it ranne en the Sabbath day, it could not bee 
a precedent of reft. For running is not refting. But whether it 
be true that fuch a River hath beeije^ or that it hath never beene,fith 
it is not now, and is no where found by the travellers that feeke it, 
the ceflation and bringing of it to naught, teacheth,that the Sabbath 
hath ceaf ed, and is abrogated. 

And fo having refuted all reafons that are put abroach for the 
morality and perpetuity of the Sabbath, I end here the fecond part 
of this Treatife. 




Of the orfginall and inftitutionof the 

firfi day of the Tbeeke for the day of Gods 

publike fervicc in the Chriftian. 

C h a 

P T E R 


EJtablifbmerit of the opinion moH admittable concer- 
ning the origmaU and inftitutionof the Lords 

1 . The firfi day of the weeks t»m kept from the beginning of the 
Chriftian Church in remembrance of Chrifis %efurrecl:ion 4t 
not for any neceffttj in the thing it felfe. 

2 . 2{ot alfo by obligation of the fourth C ommandement . 

3 . The ft ate of the Quefiion : whether this day be an infiitution 
oflEsus C h R I st, or of his aAyo files ; or whether the 

faithfully 'of themfelves, without any Commandement^ made 
choice of it. 

4. The firfi opinion hath no folid foundation : The fecond hath, 

5 . Fir ft argument again ft the firfi opinion : There is no record in 

o J 


198 The third Part'. 

the whole T^ew Teftament , that Chrift or his ssfpoftles ordai- 
ned that day, dec' 
6. Second argument, the firfl day of the weeke was not equally 
kept by all Chriftians, till Conftantine by an imperial} Law 
tyed them unto it 3 as alfo to the fixt day^ which wee call Fri- 

7. Firfl obfervation upon the imperiall Law of Conftantine con - 

cerning the fir ft day of the weeke. 
§.- Second Obfervation upon the fame Law, concerning the ft xt 

9. Whence it is cleere 3 that both were of Ecclefiafticall inftitu* 

2 o. Third argument , the firfl Chriftians ejpecially in the Eaft ob- 

ferved for the fpace of three hundred yeeres and more, thefe- 
venth day of the weeke with the fir ft day, 

1 1 . Confirmation of this truth by the Councellof Laodicea, and 
fundry Fathers, &c. 

12. Which fbew evidently, that the Chriftians in thofe dayes belee* 
ved not that the fir ft day of the weeke was by Christ^ 
his zAyoTlles fubro gated to the Jcwijh Sabbath. 

IT is plaine, 'and generally agreed on, that the firfl: day of the 
weeke was kept from the beginning of the Chriltian Church, 
and that undoubtedly upon the coniideration of the Refurrecti- 
on of Christ, which came to parte on that day. Yet this ob- 
fervation was not grounded upon any neceffity of the thing it felfe, 
obliging Chriftians to keepe that day of the weeke,rather than ano- 
ther. For, as it hath beenefhewed before, it is impoflrble to expli- 
cate with fhew of reafon, either what morall necefllty one day of 
feven hath in it, more than hath another number, or wherefore it 
was neceffary that the day of the week that Chrift vote in,(hould be 
kept in the Chriftian Church, rather than the day wherein lie was 
borne,or the'day wherein hefuffered on the Croffe,or the day wher- 
in hee aicended into heaven. Or if the day of his Relurre&ion 
muii be obferved, why thefe others of his birth, death and Afcenfi- 
on ought not to be alfo kept weekely. T^he refurre&ion of Chrift 
might, did give occafion unto the obfervation- of that day, but that 
tt was a caufe obliging neceffarily, and having a fundamental! rela- 

Chapter Ftrji. ipp 

tion, or that Christ by his Refurreclrion on that day inten- 
ded to fan&ifie it particularly to the Chrittian Church, cannot bee 

Neither alfo hath the fourth Commandement obliged Chrifti. 
ans to obferve this day. For it injoyned the lait day of the weeke 
precifely, and not the firit, and in that reipect was ceremoniall, 
which alfo haiji beene mewed. And therefore the obfervation of 
the firit day ot the weeke cannot be grounded upon the tearmes 
thereof. For the foundation thereof (hould be ablurd and unreaso- 
nable, thus. God ordained under the Old Tenement, as a point of 
ceremony and of order for that time, the laft day of the weeke, 
wherein hee relied from allhisworkes : Therefore in vertue and 
through obligation of this Commandement, men are bouajl under 
the New Teitament to obierve the firit day of the weeke, wherein 
God began to apply himfelfe to the production of his works. Who 
leeth not the manifeit abfurdity ot luch an illation ? Therefore 
this obfervation of the ririt day of the weeke, mull of necetlity'bee 
attributed to fome other free and voluntary inftitution made con- 
cerning it in the New Teitament. 

Herebeginneth a new queltion, whether the institution therof 
be divine, or Apoftolicall ; If it was our Lord Iefus Chrifl that 
ordained it after his Refurre6tion, to be kept by all Chriltians du- 
ring the whole time of the New Teitament, if die Apoltles alfo 
injoyned it to all the faithfull till the end of the world, fo that they 
are all bound to the obfervation thereof by the inititution o^hrifi, 
or of his Apoltles : Or whether the faithfoll did not, of themfelves, 
without any commandement, through refpett to the Refurreclion 
of our Lord Iefus £&W#, keepe the day wherein it came topafle, 
as alfo to make a diitinction thereby between them and the Iewes, 
and to (new that they were made free from all Iewitii obfervations, 
types and figures, amongit which was the Sabbath day, and that 
they obferved not a day in quality of type and figure, but onely 
for orders fake, a»d for Ecclefiafticall government, to apply 
themfelves together to the exerciies of Religion, and for that 
*auie had changed the ieventh day of the Iewes into another: which 
uiage and cultome, as very fit and convenient, being begunne firit 
amongit a few, faire and foftly prevailed , and was eitablilhed 
with the Chriitian Religion amongit ail thofe that imbraced it, 

O 4 and 


The third Part* 

and fince that time hath continued in the Chriftian Church till this 

Although the firft of thefe opinions were truest cannot inforce 
the morality of a feventh day of reft, but only, that the firft day of 
the weekes was inftituted by I e s u s C h r i s t, or his Apo- 
ftles a as a point of order, whereunto, in fuch a cafe, the faithfull 
fhould be bound by the neceflity of a divine and appftolicall com* 
mandement. But I fee not that this opinion hath any folid ground, 
whereas the fecond is well founded. For there is nothing found 
in the New Teftament concerning the obfervation of the firft 
day of the weeke, importing a commandement of Chrift,or of his 
Apoftles, neither is there any fuch commandement inferred, but by 
remote^id moft weake conferences, and it is more likely that all 
the places alleadged to that puipofe denote onely alimpleufage 
among lome Chriftians in thofe dayes, which by luccefTion of time 
hath beene fetled, and is become univerfall. 

Indeed, if Jefus fflrift 3 or his Apoftles by exprefle commande- 
ment from him, or by divine infpiration,had ordained that day, as a 
point fo necefiary, as it is thought to be, I doubt not but their com- 
mandement (hould have beene exprefiely fet downe in the books of 
the New Teftament, as are all other ordinances of neceffary things, 
and that in them we iliould finde reprehension againft thofe that had 
negle6led die obfervation of thac day, as in them there are repre- 
henfions againft all kinde of finners. But feeing there is no fuch 
commandement to bee found in them, that it cannot bee gathered 
from them but by confequences which are of no force, that no man 
is blamed in them for the inoblervation of that day, whereas under 
the Old Teftament God taxed fo often and fo tliarply thofe thac 
kept not his Sabbaths, this is to mee a moft firme and affured 
proofe, that neither Iesus Chri st nor his Apoftles have or- 
dained it. 

I adde, that if had beene an ordinance of Iefus ChriFl or of 
his Apoftles, undoubtedly the Apoftles and Qther Minifters of the 
Gofpell, when they found and eftablilhed the Chriftian Churches 
had eftablilhed the obfervation of this day, as a point of the will of 
lefpu Chrift, and of his iervice under the New Teftament, and it 
bad beene kept equally by all the Churches. For why had they not 
received it ,as well as the other points of the Chriftian Religion and 


Chapter Fir/i. 201 

^ _______ ' - ■ ■ -i . 1 jr - l. _l . 

do6trine of the Gofpell, fith the lame authority obliged them ther- 
unto ? Now this is molt true,that the obiervation thereof was not 
pra&iied throughout them all,and became notuniverfall 8t wel fee* 
Ied,but by the command ements and conftitution of the Emperours. 
There diverfe imperiall conftitutions for the obiervation of the 
firft day of the weeke, Eufebius in the fourth books of the lire of 
Conftantine Chapter 1 6. and after him Sozamene in the firft booke 
of his Eccleiiafticall Hiftory, and in the 8 Chapter, relateth, that 
Qcnftantine the firft made a Law, and ordained that on Sunday 
which is the firft day of the weeke, and on Friday, all publike judg- 
ments fhould furceafe, that all other arraires ihould be intermitted, 
that on thefe dayes all fhould apply themfelves to ferve God by 
prayers and iupplications,and that lb he reverenced Sunday, becaufe 
on it Iefus Chrift role from the dead, and Friday, becaufe on it hee 
was crucified. 

This paiTage is considerable ; For it lheweth, that Sunday was not 7 
obferved throughout al the Churches,but that it was ufed as a work- 
day, and that on it common pleas and publike judgements were 
pra6hfed,whence we may conclude,with a great mew of truth,that 
it was not an inftitution of Chrift,nor of his Apoftles ; For if ic 
had beene, queftionlefVe the obfervation thereof had beene betto; 
known and pra6f ifed, and Chriftians had thought themfelves more 
obliged unto it, for the commandement of Chrift and of his Apo- 
ftles, then for any imperiall conflkution. The writers of that fto-, 
ry telling alfo what rcafon Conftantine had to make a conftitution 
concerning the obiervation of Sunday, fay limply, that he made it, 
becaule on it Iefus Chrift rofe from the dead, which indeed hath aU 
wayes beene the foundation of this ufage,but they lay not, that it 
was becaufe Iefus Chrift and his Apoftles had ordained, which they, 
ought not to be filent of,if that had been true^and it had been need- 
leile to alleadge any other realon. 

This is alio worthy to be marked, that Sozomen joyneth the Frhy o 
day with the Sunday ^xA faith,' that Conftantine ordained that day 7 
as weias this day :That day,becaufe on it Chrift was crucified ; this 
day,becaufe on it Chrift rofe againe : Which fheweth plaineiy that 
the day of ChriftsRefurrec^ion is not of it felfe more obligatory to 
make chriftians keep it,then is the day of his paflion upon the Crofle, 
or of any other of his.afitions or fufferings : That the one may 

[vcela - 

202 lie third Part. 

yeeld as jufl and peremptory a caufe thereof,as the other,that Chrljl 
alfo had not given a commandement more expreffe and more ne- 
ceffary for the one then for the other, but had left all this to the li- 
berty of the Church. For ir he had given a particular commande- 
ment concern ing*Sunday,it had bin in ConHantine a great temerity 
to ordaine another day, in equall ranke with that which Chrifl had 
ordained, becaule he ought to thinke, that Chrifl had good reaibns 
ior the institution of that day, which had not beene valuable for any 
other day,and that by the inltitution of one day in the weeke parti- 
cularly ,and of no moe, he would have all Chriitians to know, that 
no man ought to attempt to inftitute any other, befides that which 
he had inftituted. 
$ ConHantine had beene guilty of farre greater rafhnefle and in- 

difcretion, by making Friday, which was of his inftitution, equall 
to Sunday, which lefus Chrifl had ordained, yet he did fo, as is ma- 
nifeft by the words oi Socmen who maketh no ods betweene the 
ordinance made for Friday, and that which was made for Sunday. 
Bat feeing Qonflantine in what hee did, did nothing amifle, it is 
evident thereby, that the obfervation ot Sunday was not of divine 
inuHtution, but of ufage and cuftome only, which was not received 
every where, nor well praStif ed where it was received, becaufe it 
was not efteemed neceffary. Wherefore Conftantine by his confti- 
tution made it neceffary, adding another like unto it for Friday, all 
this is flat contrary to the affertion of thofe,. which to prove thac 
Sunday is of divine 1 inftitution, yeeld this reafon of their opinion 
that no humane authority can ianctifie a day. And lo, Conftantine 
fanclified Friday, ordaining that it mould be imployed in exercifes 
of Religion only: wherof we iliall fpeake againe fomethinghereaf- 
I0 ter, God willing. 

Socrates in the fifth booke and 21 Chapter of his Ecclefiafti- 
call ibry, marketh lundry cuftomes in tlie Churches about the day 
of their affemblies, which fome kept in one day of the weeke, fome 
in another: And faith expreffely, that fefw Chrifl and his Apo- 
ftles have not ordained any thing concerning holy dayes, but have 
only given precepts of godlineffe,and of an holy life: And it is moR 
likely, that the Chriilian Churches, which in the beginning God 
aflembled among the Iewes, kept not for a long while any other 
day,for the exercife of their religion,faving the 7th and laft day of 
J the 

Chapter Firft. 203 


the week : And ic is a thing moft certain,that many Churches of the 
Gentiles, elpecially in the laft more than three hundred yeeres after 
ChriH, oblerved the Sabbath day or the Iewes with the Sunday, 
and made of the one a day of devotion, as well as of the other. 

Saint Ignatius Martyr, an hundred yeeres after Icftu Chri[i 3 m Conc 
his Epiftle co the Magneiians, exhorteth the Chriftians to obierve *'«* C™- 
the Sabbath, not after the manner of the Iewes, which there he de- £J/ m £££ 
fcribeth, but after a fpirituall and holy manner, luch as hee ietteth sfianos i m 
downe, and addeth, that after they had oblerved the Sabbath, they i n s*abb*th* 
lhould alfo obierve the firft day of the weeke. The Councell which vac * r * .« M 
met in Laodicea, in the fourth age after Chrift, ordained, that Chn- ,T«X»'" 
ftians muft not keepe the Sabbath day, and reft in it after the man- *** domini* 
ner of the fewes, which fheweth, that till then they obferved it. ZZ/e*Iem 
Nay, according to the tranllations which we have, the Councell die*, si h» c 
did not forbid them abfolutely to keepe the Iewilh Sabbath, but "l/ent'un. 
permitted it unto them, if they would, with this caveat, that it q***m c^u 
were not after the ralhion of the Iewes, and that they ihouid pre- %£££!** 
ferre Sunday before it. fiurim j*. 

Saint tAtbanafiHs, in the homily of the feed,(aith of himfelfe, ^j^™** 
and of other faithf ull Chriftians, that they aflembled together on 
the Sabbath day, not through malady of fpirit, for Iudaiftnefcui to 
worftiip the Lord of the Sabbath. Cjregory of Nijfe calleth theie 
two dayes, to wit, the Sabbath day and the Lords day, brethren,, 
So^omene in the feventh booke and 19 Chapter or his Hiftory 
faith, that at Constantinople, and almoft in all other parts of the 
Eafterne Church, the eccleiiafticallafTemblies met together on the 
Sabbath day, and on the day following. Socrates in the fixt booke 
and eight Chapter of his Hiftory, caileth the Sabbath day and the 
Sunday die weekely feafts wherein Chriftians came together in the 
Churches : and in the forefaid 2 1 Chap, of the fifth book, amongft 
many diverfe cuftomes of the Churches of thefe times, concerning 
their aflemblies and exercifesof Religicn 3 he alleadgeth a frequent 
and common obfervation of the Sabbath. 

Which Lheweth, that the Churches belecved not Sunday tote j ^ 
of divine inftitution,andfubrogated to the Sabbath by our Lordle- 
fus Chrift. For if they had beleeved any fuch thing, they had not 
obferved another day : But knowing they had no particular com- 
mandement for any day of devotion, they obferved botluhe*^- 


240 The third Part, 

becaufe it had beene a long while a folemne day of devotion ordai- 
ned of God to the Iewes, and Sunday Jaecauk it was made honou- 
rable by the Refurre&ion of our Lord Iefus Chrift. 

This that we fay (hall be better feene ; by the confideration of 
the reafons which are broached to prove, that the inftitution of the 
firft day of the weekc to be a holy day, is of Sod himfelfe, of Iefus 
Chrifi, and of his Apoftles. 

Chapter Second. 

Jnfwerto the firfl %eafon 7 taken from fome Texts 
of the Old Teftament, to prove the divine in* 
fiitntion of the firSt day of the *toee\e. 

I, zAnfiver to the Reafons taken from the Circumcifion ddmini- 
ftred on the eight day, and from the infcription of certaine 
Pfalmts, Sec. 

%. %eafons taken out of the 1 10 Pfalme %. ver. and of the 1 1 8. 
Pfalme verfe 24. 

3 . Hdnfwer, In the hundred and tenth Pfalme no mention is made 
of any -particular day. 

4. Nor alfo in the hundred and eighteenth Tfalme. 

5 . <>And although there were, a day of reft in every week* cannot 
be inforcedfom thence. 

6. ?^o more then the words of Jfaiah Chapter- p s and of the <>sfn- 
gels Luke 2. verfe 1 0,1 1 . can inforce a weekgly observation of 
a day , in remembrance of Qhri^s birth. 

IT were a lofle of time to flay here upon the refutation of the 
reafons taken from the ancient circumcifion, which was cele- 
brated on the eight day, and which fome fay to have beene a fi- 
gure of the fpirituall circumcifion that we were to obtaine by our 
Lord Iefus Chrift one the firft day of the weeke which is as the 
eight day, fucceeding immediately to the feventh and lait day there- 

Chapter Second. 205 

of: Nor alio of thefe which arc overthwartly wrefted out of thefe 
Pfalmes, which have in their titles or infcription rVSIQPn Haf. ^r^u.v.u 
cheminith ,that is fuper cBava, upon the ottave, as if in thefe titles tf^ 9 ^' 
mention were made of the firft day after the leventh, which is Sun- 
day. For although thefe realbns havebeene alleadgedby lbme of the 
ancients, they broached them rather as allufions and allegories, then 
as lblid proofes to rely upon. Wherefore leaving them, I goe for- 
ward to the confideration of two others, which have greater like- 
nefTe of truth. 

They would faine take advantage of the hundred and i o. Pf alm 3 2 
and of the 3 . ver. as alfo of the hundred and 1 8. Pialme,and of the 
24 v. thereof, as if in thefe places there were a prophefie, that Sun- 
days the day of the Refurrection of our Lordlefus ££W#,ihould 
be obierved in the Chriftian Church. In the hundred and 1 o Pfal. 
verfe 3 . mention is made of a day wherein Chrift ihould raife an 
army in a holy pompe, and his people ihould be a willing people. In 
the hundted and 18 Pialme verle24« the people is exhorted to 
rejoyce and be glad in the day which the Lord had made,day where- 
in the ftone, which the builders refufed, (hould become the head 
ftone of the corner verfe 22. Stone which is Chrift. Now Chrift 
in his ignominious death was like a ftone rejected by the builders, 
that is, by the governours andrulers of the Iewes ; and it was by 
hit glorious Refurre&km, that he became the head ftone of the 
corner, Aft. 4. ver. 10,11.. 

To this I anfwer, that no certaine argument can be drawne - 3 i 
from the two fbrefaid allegations. For who dare affirme, that in 
them a particular day is denoted, and not rather indefinitely the. 
time of the publication of the Gofpell, and gathering together of. 
the Chriftian Church, which was done by the £ poitles after the Re- . 
furre&ion of Chriit ? It is faid in the hundred and tenth Pialme 
ver % 2. that the Lord mould fend out of Sion the Scepter of Chnfts, 
ltrength-; the meaning of which words is,that out of Ierufalem he 
Ihould fend forth, and fpread every where the preaching of the Got 
pell, to witjby the Apoftles and other Minifters,and that in the day, 
that is, in the time wherein he (hould raife his army,that is gather 
together his Church, (he mould be a free, voluntary and forward, 
people. Now the firft aflembling of the Chriftian Church happe- 
ned not in one day, more than in another, but the Apoftles ap-, 


2q6 The third Parl 

plyed themielves to that worke every day, preaching the Gofpell, 
wherefore we mull: not underftand in that place of the Pfalme any 
particular day,but the whole time wherein this worke was done by 
the Apoftles, and their Difciples. 

I fay the fame of the hundred and eighteenth Pfelme. For /<?- 
fw Chritt is not become the head (tone of the corner fimply by his 
Refurre&ion, but in as much as after his Refurre&ion, he hath, by 
the preaching of the Gofpell, built up the faithrull upon himfelfe,as 
fo many lively (tones, to be a fpirituall houfe, as we may fee in the 
firft epiftle of Saint Peter Chapter 2. verfe 4, 5 , 6*, 7. And there- 
fore , this day which the Lord hath made, and wherein the Pfalmift 
exhorteth the faithfull to rejoyce, is no: a particular day,but all this 
time, bleffed and ian&ified by the Lord, wherein mould begin 
and Jgoe forward this great worke of the preaching of the Gofpell 
for the edifying in all places of the Church upon lefm Chrifi : for 
this is ordinary both in Scripture and in the common language, 
when mention is made of a day wherein a thing is a doing, or (hall 
be done, to underftand,not alwayes heceflarily a certaine particular 
day, but indefinitely the time of fuch a thing, which may be fuch 
that it cannot bee performed in one particular day, but requireth a 
continuation of time. So theApoiUe applying to the Chriftians 
of his time the words of God in Ifaiah Chapter 4^. 8. faith, Be- 
hold y now is the accepted time, behold, Now it the day of falvation, 
2 Cor, 6. verfe 2 . This time, and this day is now alfo in our 
time, and (hall be till the worlds end. Such was the worke where- 
of mention is made in the forelaid Pfalme, a worke which hath 
ever beene a doing finceChrifts A fcenfion into heaven, and (hall 
not be performed till he come vifibly from heaven, to judge the 
quicke and the dead* 

But granting that the Pfalmift fpeaketh of a particular day, 
which God ordained then for the Refurre&ion of lefus Chrifi 3 md 
wherein it was afterwards fulfilled, it followeth not,that he would 
binde the faithfull under the New Teftament to make weekcly of 
that day a day of reft. For he exhorteth them only to rejoyce and 
be glad for it, as for a day wherein a great thing, and belonging to 
their falvation mould bee performed, which they may well doe, 
according to the exhortation of the Pfalmift, although they 
make not that day every weeks a day of reft. For they may and 


Chapter Second. 207 

ought to rejoyce every day privately at home, and alio publike- 
lie in the congregation as often as they meete together to ferve 

And if the queftion be of the (tinting of a folemne day for the j 
commemoration of this great worke, the exhortation of thePiaL 
miit obligeth them not more particularly to one ordinary day in 
the weeke,then to ayeerely day. Efay in the ninth Chapter prophe- 
fietb, that the faithfull iha.ll rejoyce with a great joy for the day 
wherein the! child was borne, and the Sonne was given, and the 
Angels of God on that day brought to the Shepheards good ty- 
dings of great joy, which mould be to all people, becaufe unto them 
was borne that day in the City of David a. Saviour, which is 
Cukist the Lord, Luke 2. verfe 10, 1 1. And yet thefe 
words inforce not, that the day ofCHRisTS birth mult ne- 
ceiTarily be obfervcd as a day of reft, and farre lefle as an ordinary 
day everie weeke. And the Church which hath thought fie to 
make commemoration thereof on a fet day 3 was pleafed to ap- 
point for that purpoie one day only in the whole yeere. Neither 
can there a greater obligation then this be inferred of the forefaid 
paflage, for the day of the Refurre&ion. For we may, yea wee 
ought to rejoyce for the day of the Nativity of Chrifl^ of his paiTi- 
on, of his Attention, and likewiic of his Refurre&ion, but for alJ 
that, we are not bound to make of them Sabbath dayes. And fo the 
forefaid places conclude nothing. 



io8 The third Part* 

Chapter Third. 

Anfwtr to the fecond (Rjafon, thereby they feeke to 
prove , that Sunday "bat fanttified by our 
Lordlefus Chriji for Gods fervice, 

I . Second Reafon, Chrifl forty dayes before the oAfcenfion fpake 

to his sApo files of things pertaining to the kingdome of God, 

and therefore of the Sabbath. 
2 • eAnfwer, by the kingdome of God are to be under flood the ef* 

fcntiall points of our Chriflian Tlgligion. 
§ , Not the circumflances thereof which are left to the liberty of 

the Church. 

4, Nullity of the inflance urged from the commandemmt given to 
Mofes concerning the Sabbath. 

5 . The Church had authority to fanttifie Sunday, as well as other 
holy dayes, for Gods fervice* 

THey afleadge out of the New Teftament, that our Lord Ie* 
fus Chrifl, after his Relurre&ion, was forty d ayes with 
his XHfciples, freaking unto them of the things pertaining 
to the kingdome of God y aAtt. 1. verfe 4 }. that is, to the training 
and government of the Chriflian Church, which is often called the 
kingdome of God, zsAftsip. verfeS. Acts 2$, verfei$* CoL 
4. verfi, 11. &c. To which government, fay they, did pertaine 
the determination of one day, wherein the Evangelicall fervice 
ought to be publikely celebrated to God. For as God, when he 
gave the ancient Covenant by CMofes, and taught him how bee 
would have bis Church to be trained, had aparticular care to name 
unto him a certain day-for his fervice,even fo our Lord Iefus Chrifl, 
when he taught the New Covenant to his Apoitles,and how under 
it he would have his Church to be governed by them, and by their 


Chapter Tlwd. top 

fucceffors, liathnot omitted to appoint unto them a certaine day for 
iiispublike fervice. 

I anlwer, that this argument is not founded,but upon uncertaine 2 " 
conjectures, and lo concludeth nothing neceflarily. By the king- 
dome of God is meant ordinarily in the New Teltament, the word 
of the Gofpeli, the Chrift-ian Religion, the ffate and condition of 
the Church > and is io taken in the places before alleadged. Wher- 
fore, when it is (aid in the rlritof t\\e<*Attsverfel. that/<r/#* 
Chrift fptke to his csfpofl/es of things belonging to the kj*gdomc 
of God, it is likely, that the meaning of theie words is, tliat Iefns 
Chrifi lpake unto them of things pertaining to theGofpell, to the 
Religion, and to the government of the Church, and thence may 
be inferred, that he declared and prefer ibed unto them all things 
that are of the fubftance of the Gofpeli, of the Religion, and of 
the eflentiall matter of his feivice, fuch as is the preaching of the 
points of faith and of doctrine, and the adminiitration of the Sa- 
craments of the New Teftament, things that God himfelfe ordai- 
neth neceflarily, and will never leave to the liberty of men, to dif- 
pofe of as they think fit, but will have all men in thefe points to de- 
pend on his declaration and ordinance. As alfo they are moil expref- 
ly declared in the New Teftaraent, asbeing eftablilhed by our Lord 
feftu Chrifi. 

But as for the circumitance of a particular and ordinary time, for 5 
the pra6f ifing of thefe exercifes, no man can inferre of the forefaid 
Text, that lefns Chrift prefcribed it to his Apoftles, yea it is mod 
likely, that he reiigned that care to the wifdome of his faithfull fer- 
vants, becaufe there being no neceffity nor eflentiall importance of 
fuch a determination of one day, it is more agreeable to die (late of 
liberty, which the Scripture arfigneth to the Chriifian Church un- 
der die Gofpeli, that Iefus Chrifi would have it to depend on her 
liberty and wifedome, rather than prefcribe it himfelfe. 

Vnder the old teffament God ordained by Mofes a fet day for the 
Sabbath,becau(e it was the time of bondage,as alfo he prefcribed for 
a mark of that bondage an exacf ceflatkm from alt fervile works,yea 
of the leaif on that day, and befides, ordained unto them diverfe o- 
ther dayes and times ror his fervice, as alfo a particular place for the 
publike exercife thereof, a Tabernacle, a City, a Temple,^. 
Now if under the Hfcv Teftament he hath left altogether to tfce 5 

p ~"" J '^ fivft 

lib The third Part. 

frft liberty and wifedome of the Church the determination of pla- 
ces, fuch as (lie fhall thinke fit, as alfo of diverfe other times and 
dayes, which (lie may ordaine, and hath ordained in effect, for the 
celebration of the remembrance of fundry benefits which God hath 
vouchfafed upon us through our Lord lefus Chrift, and for the fo- 
lemnization of them by the godly exercifes of Religion, I fee no 
reafon, why we may not fay, that he hath likewife left unto her 
Chriftian wifedome the determination of the day of hisfervice, 
which is more common and ordinary, fpecially feeing in the whole 
New Teftament there is not at all any exprene mention of a parti- 
cular day inftituted and ordained by him for that end : which the 
Evangelifts and Apoftles had no t t, as it were with one accord,beene 
filent of, if it were true, that our Lord lefus Chrift had ordained 
fuch a day. 

Chapter Fourth. 

\Anfwtr to the third reafon brought topreve the fore- 
/aid opinion. 

iZ Third Reafon , lefus appeared to his Difciples the fame day of 
hid l^furreclion at evening, and eight dajes after, which was 
the fir ft day of the weeks, as alfo on that day the Apoftles were 
filled with the HolyGhoft. 

3 . fir ft Anfwer, Chrift appeared to his ^Difciples in the beginning 
of the feconddayof the week?. 

3 , This is proved by the diftintlion of the day, in a day Naturally 
Artificial!, and CiviU. 

4.. It is proved by the creation? that the fewes began the naturall 
or chill day $y the evening. 

5 . Refutation of thofe which fay, that by the evening waft be un- 
der flood the time after noone^and by the morning the time afore 

6. The fame is proved by an cxprejfe commandment given to the 


Chap *e r Voure. lxx 

Iewesjo begin the naturall day .and the celebration of the Sab- 
bath of atonement at the entrance of the night. 

j. Refutation of the reply made againfi this argument. 

8. It is proved alfo, by the commandement given them, to begin 
the eating of the Pajfeover, and of unleavened bread at the end 
of the 14. day, of the firfi moneth. 

o. Saint Matthew and Saint CMarke fpea^e figuratively, when 
they call the day wherein things neceffary for the Takeover 
were yrepared y the firfi day of unleavened bread. 

I o. The fame likewife is proved by the obfervation of the Sabbath 
in the dayes of Nehemiah. 

1 1 . ssfnd by the practice of fofephand 2{icodemus when they bu- 
ry ed the body of our Saviour. 

1 2 . Firfi argument brought by fome y out of the Old Tefiament,te 
prove, that the naturall day among the Iewes, and confequently 
the Sabbath day, began in the morning^ ended with the night, 

1 1 . Refutation of that argument. 

I ^.Second argument taken out of the firfi Chapter of S. Johns 
Cj off ell ver. 3 p. anfwered. 

1 5 . Third Argument out of the 2 8 Chap % of S. Matthew, ver. 1 . 

1 6. asfnfwer to this Argument. 

1 j. Fourth argument cut of the 20. Chapter of the iAc~ls ver, 7. 
and 1 1 . anfwered. 

l%.It followeth of all the forefaid anfwers^and be/ides is more ful- 
ly proved, that Iesus Christ appeared to his Dip. 
ciples, after his Refurretlion, on the fecond day of the weeke, 

I p. Second sAnfwer, although Iefus after his K$furreclion, had 
appeared trrice to his Difciples on the firfi day of the weeke, that 
proveth not the fanclification of that day for Gods fervice. 

20. This is proved by diverfe arguments and reafons . 

2 1 . The defc ending of the Holy Ghofi on the firfi day of the wcek$, 
inforceth not the obfervation of that day. 

THcre is no greater force in the obfervation gathered out of 
the twentieth Chapter of Saint Iohn verfe 19. and 46, 
where it is /aid, that Iefus the fame day of his Refurre&i- 
on at evening, being the firfi day of the weeke, appeared to his Dif * 
ciples where they were aflembled, and after eight dayes the doores 

P 2 being 

1 1 2 The fecond P a r il 

being (hut, he came and ilood in the midit of them, to wit, on the 
firft day of tbeweeke; which day alfo they pretend to have beene 
rhe day of Pentecoit, wherein he lent downc from heaven the Holy 
Ghoft upon the Apoftles : from which places they inferre, that by 
this praciife hee hath fanclified that day, for the preaching of his 
Gofpell, and the administration of his fervice. 

To this I anfwer, fir ft, that it may be debated, if it be faid in 
the forefaid paffage of Saint ?0&» 3 that our Lord lefus Chrift appea- 
red to his Difciples on the nrft day of the week, and not rather,af- 
ter the flril day already ended,and the fecond begun. Although the 
frit interpretation was true^and that it was the nrft day of the week 
wherin Chrift mewed himfelfe to his Difciples after his Refur- 
recfion, it carryeth not with it any confequence prejudicial! to my 
opinion,as (hal be feene hereafcerjYet I wil confirme thefecond in- 
terpretation as only true,and take this occaiion to fpeake of the di- 
ftinclion of dayes,fetching fro thence the grounds of my reafoning. 

The day is ordinarily diftinguilhed into a Naturallday^ and an 
zAriificiall day. The naturall day is compofed of foure and twen- 
ty houres, which is the time of the daily circuit of the Sunne, ari- 
sing, going downe, and returning to the place where he arofe, in 
which day is comprehended all the time or light, and all the time 
of darkenefle. The day is fo taken ordinarily both in Scripture and 
in ail common languages, when mention is made fimply of dayes : 
As for example, when we fay a moneth hath thirty dayes, iucha 
thing (hall bee done or come to pafle within fo many dayes \<>A- 
braham, Ifaac, lacob died being full of dayes, we understand all 
the time of their continuance, as well of the night, as of the day* 

The ArtificiaU day continneth as long as the Sunne is upon the 
horizon of every place,and by his light arTordeth commodity to men 
to goe forth to their labour, and to worke in their arts, profeflions 9 
and trades. 

The naturall day, although amongft all people it be compofed 
of foure and twenty houres, yet it varicth in the diftinciion of the 
beginning and end thereof. For fome take the beginning thereof 
<^midc?eday,and courtf the continuant thereof till the next midde 
day. Others from roidde-night till the next giidde night. Some 
frbrn the rifing of the Sunne till his next rifing againe ; and fome 
%m the funne fetting till the next letting. This diverie fupputa- 


Chapter Fourth. 

tion amongft diverfe people, proceeding from a civill conflitution, 
addetfi to the diitin&ion of the day in artificial! and naturall,a third 
member, to wit, The civill day, which is the fame with the naturall 
day, in regard of the continuance of foure and twenty houres, but 
is diveriely diverfe places in regard of the beginning and 
of the end thereof. 

Now among the Ie wes, this naturall or civill day began by the 
evening, and ended at the next evening. OVlofes diitinguimeth it 
fo, when he relateth the ftory of the Creation. Tor he endeth al- 
wayes the workes of each day, in theft words, fo was the evenings 
fo was the moming,whichwas thefirft, the fecond, the third day, 
&c. Where by the evening, he underftandeth the whdie night, 
which beginneth by the evening, and by the morning the whole 
day -which beginneth by the morning, coniidering the evening and 
the morning, thenightandtheday, or the light,as integrant parts 
of the naturall day, and the evening or the night as the rirft pare 
which goeth before theother part, which is the time of light. As 
indeed this diftin&ion is grounded on that order and courie of pro- 
ceeding which God kept in the Creation, making the darkenefle to 
goe before the light, as may be feene in the firft Chapter of Genejis 
vcr. i, and 2. 

Some doe reply, that MofesjN\\tn he faith,/* was the evening, 
fo was the morning, &c. by the evening underitandeth the whole 
time after noone,and by the morning the whole time of light in the 
lame day, from the dawning till midde day, or the afore noone. 
This reply is not grounded on reaibn. For it that were true, Mo« 
fes had not fixe times put conftandy the evening before the mor- 
ning,there being no convenient order that could move him therunto 
feeing in all relpe&s whereby one thing is Brit, and goeth before 
another, theaforenoone goeth before the afternoone. He might in 
the 5 . v. name conveniently the light before the darknes,the day be- 
fore the night,bccaufe he had not regard there to any natural depen- 
dance and following of the one upon the other, but only to the or- 
der of dignity, whereby the day is firft in regard to the night ; But 
when he faith, without varying,in the fixe dayes of the week,/<? was 
the evening fo was the morning, it is evident, that he hach regard to 
the order of the Creation, wherein darknes was ririt in time before 
the light, and the night went before the day, and that lo by the eve~ 

P 5 ning 


2i4 ^ *WnJ P a xr. 

ning he under ft and eth die night which is formoft, and by the mor- 
ning the day that followeth, which evening and morning make one 
nacurall day. 

Now as in the creation God obferved this order, to make the 
night goe before the day, and to compare thenatumlldayofthe 
darknefife and of the light ; even fo he preicribed the fame observa- 
tion to the f elves 9 commanding them to begin their naturall day by 
die night, and to celebrate their Sabbaths orfolemne daiesofreft 
from the beginningoffuchamght, till the beginning of the next 
night. This is manifeft by the 2 3 . chapter of Leviticus verf. 32. 
where God commanded them, that in the ninth day ofthefeventh 
moneth, "at even j from even unto even, they (houid celebrate as a 
folemne Sabbath, < the Feaft of atonement, which was to be on the 
tenth day of the moneth, verf. 2 7 . And fo the tenth day began by 
the night, and continued till the night following. And fuch was 
confequently the order of alt the dayes of the weeke, from night to 

There is no force, no weight at all in the anfwer broached againft 
this, when it is laid, that this feaft of atonement confined net in- 
one day alone, but in apart of two daies, to wit, of the ninth, and 
of the tenth, becaufe it is laid in the 27. verf. On the tenth day of 
thefeventh moneth there {hall be a day of atonement, and in the 3 2 
veri. In the ninth day of the moneth at even, from even unto even 
Jhall ye celebrate your Sabbath ; whence they would faine inrerre, 
that both the ninth and the tenth day entred into this Feaft. For it 
iscleare,by the 28,29,30. vejfes , that the day of atonement con- 
fided only in one day ; feeing in thefe verfes mention only is made 
of one day. Ye Jhall do no worke in that fame day, for it is a day of 
atonement ; Whatfoeverfoule (hallwot be affliEled in that fame day, 
Yvhatfiever foule doth any voorke in that fame day : which had not 
beene fo often fet downe, if two dayes had entred into the compo- 
fition of this Feaft. The fame is apparent by the fix teenth chapter 
of the fame book; verf. 29,3 o, 3 1 . where the forefaid feaft of atone- 
ment being the only matter handled in them, no mention is made 
but of one day, to wit, of the tenth ofthe leventh moneth ; and the 
winth day is not fo much as mentioned, whereas it had not beene 
omitted, if it had pertained to that Feaft. Befides, it is without ail 
likeneffe, and as I beleeve, without example, that god would have 


Chapter Fir/?. 215 

my Feait to begin at the end of one day, and to continue and end in 
a pare of another day, and fo eltahlilh Holy-daies by halves. Now 
the 2 7. verf. teacheth us which was the day of this Feait, to wit, the 
tenth day of the feventh moneth ; and the 3 2, verf. iheweth how 
long it ought to continue, to wit, the whole tenth day ; beginning 
at the end of the ninth day, and continuing as long as the tentj.i day 
fhould laO, from one even unto the next even. So die ninth 
day is not mentioned as a part of the Feait, but as the terme thatic 
was to begin at; like as the even following is mentioned, as the 
other terme chat it was to end at. fn the ninth day of the moneth at 
even : that is,at the end of the ninth day ye (hall begin the Feait,and 
it lnall hi\ from even unto cvenyXwx, is,during the whole tenth day. 
Like as in the twelfth chapter oi£xodns, 1 8. verf. God ordained), 
that on the fourteenth day of 'the fir -ft moneth , at even they fjould 
eat unleavened bread untill the one and twentieth day of the moneth 
at even : Wherejhe fourteenth day is not ipecifiedas one of the 
daies of unleavened bread : for lb there inould have beene eighty 
wliereas ic is exprdly faid, verf 15. and every where, that they 
were butfeve n. But it is named in the end and extremity thereof, 
as the terme that the Fearl of unleavened brestd began at, and the 
one and twentieth day finiihing at even, as the tef me it ended at. 

This obfervation of the dates of unleavened bread, which made 
uptheFeaitofthePafleover, is of great validity to confirme our in- 
tention. For as ic is written, Exod.l2.v. 6. 8. 14,1 S.Levit.2%. 
v. 5^. Num.2 8. v.i6,i 7. Neere to the end of the fourteenth day 
of the rirlt moneth; that is, betweene the declining of the Sunne 
after midday, and die fetting thereof; thePafchajlLambe waskik 
led and rofted, and eaten at even with unleavened bread, at the en- 
trance of the night. The ufe of unleavened bread in the eating of 
the Lambe, began precifely with the fifteenth day, which was the 
firfl folemne day of the Feait, and lalted feven whole dayes to wit, 
till the one and twentieth day at even, which was alio anodier 
Feaii day, holy and fblemne, as the fifteenth was. For it was not 
lawfull during thofe feven dayes to have leavened bread, neither in 
the day nor in the night, which aifo was compriied in the appella- 
tion of dayes : Whence this infallible concluiion is gathered, that 
the natura-11 day among die Iewes began at even, and ended at the 
-next^ven; f cein g t h e ft-ft <jay Q { fa feait of unleavened bread, 

P 4 which 

i\6 Yke fecond PxRt, 

which was the fifteenth day, began at evening, when the Pafchall 
lambe waseacen, and the lait day thereof, which was the one and 
twentieth,. ended a* even, as ic began at even. 

For whereas in S. Matthew C^p* *6* w* 1 7« and S. Marks 
Chap. 14. v. 12. and S. Luke Chap. 22.-2/. 7. the day wherein the 
Paichali Lamb was prepared and roited,i$ called the tirft day of un- 
leavened oreadjthat is laid figuratively becaule of the immediate co- 
jun&ion of the time wherein the Lamb was prepared, with the time 
wherin it was eaten with unleavened bread: For it was prepared at 
the end of one day a and eaten at the beginning of the next day. Or 
becaufe the lame day wherein the Lamb was prepared,the lewes put 
away leaven and leavened bread out of their houfes, and prepared 
unleavened bread for the day following : Or alfo 3 becaule amongit 
of the Romans, whom the lewes did at that time depend~the 
naturall day began by the light,and the night was the lait part ther- 
pf, whereunto it may be, the Evangelilts had regard. 

But otherwiie,to fpeak properly according to the ordinance of the 
Law,it is moft certain, that the day wherin the Lamb was rolled and 
prepared, was not the firit day of unleavened bread. For that was 
the 14. daybetweene the two evens,this was the 1 5 . day at the en- 
trance thereof : On that day leavened bread might be eaten, on this 
day,and on the dayes following all leaven was moft ftri&ly forbid- 
den. That was not a day of reit,but of travell,and of preparation,as 
23.^.54.7^.1 p ^.14,3 1 .becaufe on it were all things prepared for 
the feall following, as to fearch and put away all leaven,and leave- 
ned bread out of their houfes, to kill, to flay, to roft the Lamb, &c. 
Nay we tee that on that day, the lewes caufed the Lord lefus to be 
crucified, and two thieves-- with him, and vexed themfelves ex- 
treamly all that day to come to their intent : This was a great and 
folemne Sabbath, wherein it was not lawfull to doe any manner of 

Let us adde to that hath beene f aid,the praft iie of the obfervat i- 
bn of the Sabbath, which we read in the thirteenth Chapter of Ne- 
hemiah. It is faid there ver.l$ y i6, 17,19,20. that becaule all 
manner of ware was brought into the City of Ieruialem,and fold on 
the Sabbath d^Nehewiah commanded, that as foone as the Sunne 
mould withdraw it felfe from the gates of the City,before the Sab- 
bathjthe gates fhould £e (hut,and that they fhould not be opened till 



Chapter Fourth. i\ 7 

after the Sabbath, fo that the Merchants and fellers of all kind of 
ware lodged without Ierufalem once or twice, from whence we ga- 
ther manifeitly, the Sabbath began at the going downe of the Sun, 
and that the night mad, the tint part thereof. Fur if the Sabbath had 
not begun then,wherefore did 2{ehemiah command fo carefully, to 
(hut the gates, asfoone asthelun ihould withdraw his beamesfrom 
them, and it ihould begin to be darlte 2 And if, not the night pre- 
ceding the day, but the night following had made a part of the Sab- 
bath, (urely the Mercliants had beene of neceflicy conitrained to re- 
maine two nights out of ]erufalem,whereas it is only (aid, chat chey 
pail the night once or twice without the To\vne,to wit, the night 
after Nehemiah had given order that the gates ihold be (huc,as ioone 
as che Sun ihould retire from chem,and therfore that night with the 
day following compofed cheSabbath,which ending on the next even 
at the fetting of the fun, Nehemiah commanded that they Ihould be 
opened again v. I o.a comandemenc being necefWy for the opening 
of them then at that time, be^aule the night returning, it was che 
time Co keep them barred and locked, feeing they were already (hut. 
If che Sabbach had ended with che end or the night, it had noc beene 
needful, that Nehemiah ihould command to open the gaces afcer che 
Sabbath. For it was ufuall Co open them afcer che night was ended, 
and a particular commandement for chat was needlefle. But al- 
though I had omitced chefe reafons winch I have alleadged, the 
words of the original ihew plainly and of themfelves,whac we (ay. 
Thefe they are v. ip. HBU?n "Osfo dS VW HjnPlS"*?* "IPN3 
(faujher Tfallou Shahare Ieroujbalaim liphne Hajfhabbat) that is, 
*t the gates oflerufalem were darkned before the face ^ot in the pre- 
fenee of the Sabbath^ before the Sabbath : For the ordinary iignir 
fication of t u is word "))a*? Liphne i\s before the face ^n the pre fence* 
And therefore feeing the gates were darkened before the face, or in 
prefence of the Sabbatlyt followeth that when the lun was letting, 
tfie Sabbath was comrning,and began at that lame inftant Co ihew ic 
felf e, if i may fpeake fo. 

Likewife, we read in Sc. John Chap. i o. v. qorf I, 42. chat Io- x j 
feph of Arimathea and Nicodemns, having obtained leave 01 Pilate 
to take away che body of Je/ne as loone as he was dead, cooke it, 
wrapc ic in a winding Iheete, with fpices, as che manner of the 
Iewes was to bury, and laid it in a new Sepulchre, which was in a 
Garden, in the fame place where he was crucified, and laid ic chere D 


2i8 The third Part: ^ 

becaufe of the Iewes preparation day, for the Sepulchre was nigh at 
handy that is, the night being at hand, the beginning of the Sabbath 
being nigh, and comming apace with the night, and the day of pre- 
paration, which preceded the Sabbath, drawing nigh the evening 
and making haii to finith, they carryed not farre the body of lefns^ 
but laid it in a Sepulchre hard by, after they had wound it in linnen 
cloathes with aromaticall and fragrant drugs only, without any im- 
balming at that time, becaufe they had no leafure to anoint and im- 
balme him, by reafon of the neerenefle of the Sabbath, which was 
unco them an high day of Sabbath, as it is called in the one and 
thirtieth verie of the lame Cliapter, for as much as at that time the 
extraordinary Sabbath of the firlt day of the feaft of unleavened 
bread occurred with the ordinary Sabbath of the weeke. For the 
fame realbn the Iewes ver. 3 1 . that the bodyes of thole that were 
crucified mould not remaine upon the Croffe on the Sabbath day,be- 
ibught Pilate that they might be taken away betimes, that is before 
the end of the day, as the Text (heweth plainely. 

Now if the Sabbath had not begun in the evening, but only in 
the morning, the I ewes mould not have had a caule to urge the ta- 
king away of the bodies from the CrolTe fo quickly, nor fofeph and 
Nicodemus to bury the body oilefus lb Ipeedily, and to interre it in 
the fame place where hee was crucified, which the Text (heweth 
they did on a fudden : For the Iewes mould have had all the eve- 
ning and all the night following to procure the taking away of the 
bodyes, Iofeph and Nicodemus mould have likewile had time e- 
nough to imbalme, tranfporr, and interre at leafure the body of the 
Lord, where they mould thinke fit. This is diftin&ly obierved 
by Saint Luke Chapter 23. verfe 5 3, 54. where he faith, that the 
day wherein Iofeph laid the body of fefits in a Sepulchre was the 
preparation ,and the Sabbath WiQ&ffwk, that is, drew on, was a com- 
ming, or at hand. Which terme Iniva***, fignifieth properly to 
/bine, but is taken improperly by the Evangelill,and fignifieth to ar- 
rive, to draw neere. Or he liath regard unto to the evenmg (tar, w ch 
was nigh riling : Or rather to the lampes which on the evening 
of that day, were lighted betimes, and a little before the Sabbath, as 
alfo great fires were kindled, that at the comming of the Sabbath 
they mould not have any fuch thing to doe. Iofephus in tlie 16. 
boote of the anticjuities of the Iewes, Chapter 10. relateth a de- 

Chapter Second. 219 

cree of Auguflus Cafar, that the Ie wes lliould not be bound to ap- 
peare in judgement on the Sabbath day, nor on the parafceue, or 
day of preparation before the Sabbath, alter nine homes, that is, a- 
bout three afcer Noone, becaufefooneafcer that houre at evening, 
their Sabbath day began.Of all this it is mod cleere,that the Sabbath 
gan by the evening, and the night was the ririt part thereof. 1 2 

Again ft that I iuve laid downe, fome arguments are oppoied, to 
prove, that even amonglt the Iewes the naturall day, and conse- 
quently the Sabbath-day began by the break of day, and the night 
made the laft part thereof, 

Eirfl,they alleage out of Exodus, chap % \o. v.l 3 . That the Lord 
brought an Easl winde upon the Land ofzALgypt all that day, and 
alt that night, and when it was morning the £aft wind brought the 
Locufis : and out of the bookeof Numbers y chap % \ 1. v. 3 2. that 
The people flood up all that day, and all that night, and all the next 
day, and they gathered the Quailes. In which places they pretend, 
that the night, which is put betweenetwo dayes,is joyned with die 
firft day as a part thereof, and fepared from the iecond. l _ 

But thefe places and other fuch like that may bee found , are 
nothing to die purpofe. For they (peake of the artificial! day, di- 
ftinguilhed from the night, which is exprelly named, without any 
declaration, whether it pet tained to the day preceding, or to the 
day following, to make with it the naturall day. The placing of 
the day before the night, is according to the order of the things re- 
lated in thefe bookes, and as they came to pafle. For the Eait wind 
began to blow in the day, a*ud continued all night, to bring the Lo- 
cuits : and the people begun by the day, and continued all night die 
gathering of Quailes. Moreover, when the day is conlidered di- 
Jtin&ly and feveraily from the night, die day, as being of greater! 
dignity, is named firlr, without regard to the precedency ot either 
in the order of nature, and in the naturall day. 1 4 

It is written in the Gofpell of Saint fohn, 1 chap, 39, verf. diat 
two difciples oilohn Baptifts, went and j "aw where lefus dwelt, and 
abode with him that day : for it was about the tenth houre : from ' 
whence they infer, that (eeing thefe difaples entred into Chrisls 
lodging at die tenth houre,that is, two houres afore the going down 
of die Sunne, according to the counting of tire lewes , and it is faid, 
that they abode there that day ,we muft underftand, that they abode 


210 The third Part. 

alio the night, to the intent they might be inftru&ed by the lord • 
which was not poflfible to be done in two houres : wherefore the 
night was the lait. part of the naturall day. 

But this ratiocination is of imall weight. For what neceffity can 
move us to fey, that thefe two Dilciples abode longer with Chrift, 
than the two lalt houres of the day, preceding thefettingof the 
, Sun. The particle/<?r, from whence it is inferred, They abode with 
%v*'tai </fe- ^ im f ^ at ^ a y : ^ or lt ^^ ^out the tenth houre y is not properly in' 
WW, the Originall, which is better tranilated by and, than by for : And 
it was about the tenth houre • which may be fitly underit.ood after 
this manner, that being come to Chrifts lodging at the tenth Jioure, 
they abode with him the remnant of that day, and about night 
went home, and tarried no longer with the Lord. It is true that in 
the ipace of two houres, nay, not if they had ftaied the whole night, 
they could not be furficiently inftru&ed by the Lord. But alio it 
was not then only that they came to him, and abode with him : for 
they might have returned afterwards now and then ; as indeed An- 
drew y who was one of the two, and brother to Simon ^Pet^r^ be- 
came one of his ordinary and domefticall Difciples. 
C 5 They make ufe alfo of the twenty eighth chapter of S. Mat thew\ 

verf. I . Where it is faid, that in the evening, or in the latter end of 
the Sabbath, as it began to dawne towards thefirfl day of the weeks, 
came zJblary Magdalen, and the other Mary to fee the Sepulchre ; 
the words of the Originall are, o-Ji Si ea^a'TOr,?? hrmye*™.*^ «* $0* 
cuCCeti&v - from whence they would infer, that the Sabbath ended 
about the morning, when it beginneth to fliine ; and then began 
therewith the full day of the weeke. 
1 6 Whereunto I aniwer, that the Evening, or the latter end of the 

Sabbath, whereof mention is made in this place, muft be underftood 
of the evening properly lb called, when the Sun ietteth .• which 
time is in this place fpecifled, as the end of the Sabbath day, or of 
the whole weeke. For the word aa££tW, hath both fignificacions. 
Befides that the word h^l is fit to (new as much : For it cannot be 
conveniently taken for an end of time confined unto the morning ; 
the conference of the other Evangelilis demonstrate it more force- 
ebly. For S. CMarke in the 1 6. chapter, i, a. verfes, faith, that 
When the Sabbath was paft, Mary Magdalen, and Mary the mo- 
*her of lames ^ and Salome^ bought fwcet fmclUngfpices, that they 


Chapter -Fourth. 221 

might tome and anoint Iefus; and being come verj early in the mor- 
ning (to wit from home) they came to the Sepulchre when the Sun 
was rifen : or if thefe words very early in the morning, betoken alfo 
the time of their comming to the Sepulchre ; and ligniriethe fame 
that is fignifled by the words following, rohen the Sun was rifen ; 
we muft underitand thefe lalf words, not as if the Sun was already 
afcended upon the horizon ; but only that it was rifen, in regard of 
the firil appearing of his mining beames above the horizon, at the 
breake of day ; fo both lhall be true, that the Sun wot rifen, and that 
they came to the Sepulchre very early in the morning. And this (hall 
agree very well with the words of S. Iohn y chap.20 . veri. 1 . Vpon 
the fir ft day of the week?, when it was yet darkj, and with thefe of 
S.Luke, chap. 24.verf. I. Very early in the morning the women 
came unto the Sepulchre ; where it is added,/^/ they brought with 
them thejweet odours which they had prepared 1 from whence I in- 
fer, that the Sabbath ended in the evening, at the going dovvne of 
the Sun : fith after the Sabbath was ended, thefe women bought 
fweec fmelling ipice*, *nd prepared them to anoint the body of Ie- 
fus y as S. MarkfiiititXpteiXyi To whom is not repugnant S> Luke 
in the 2 3 . chap.5 6. verf. Where he Jaitb,that the women after they 
had beheld the Sepulchre, and how the Lords body, was laid, retur- 
ned, and prepared odours, and ointments, and rented the Sabbath 
day according to the Commandement^ which words feeme to im- 
port, that they prepared their ipices before the Sabbath. For the 
order and coherence of thefe words doe not defigne the like order 
and coherence of things, but they mud be underibod after this 
manner ; being returned they prepared their odours , And, or rather 
But y they reft ed the Sabbath day ; to wit, firft, and before this pre- 
paration, as appeared! by the conference of the 54. verf. where it 
is laid, that when the body ofChriftwas laid in the tombe, and 
the women beheld where it was laid, the Sabbath l^cocx^ drew 
i>«, that is, was at hand, and ready to begin, as hath beenefaidte* 
fore. So tint it was lrrtpoffibleto them to prepare any kind of thing 
for the\nbalming or Chriit before the Sabbath, Whence it follow- 
eth, that fith then it was evening* the ead of die fattre Sabbath fell 
upon the dawning or evening of the night following ; and ib was 
both the end of the laft day of the weeke preceding, and the begin- 
ning of the night following, wtettfcy tfw&it day began. And that 


in The third Part. 

was the time betokened by the l^l mCCeCiw mentioned by Saint 
Matthew , and the night preceding the firft day of the weeke, 
which he nameth afterward ,did belong to the faid firft day sna- 
king with it the naturall and civ ill day of the I ewes, and did not 
belong to the Sabbath. For if it had pertained to the Sabbath 
and the firft day of the weeke following the Sabbath had begun 
in the morning, fan it isconftant that before the Sabbath they 
prepared not their aromaticall drugs, when fhould they have 
round the opportunity and leifure to prepare them ? They durft: 
not doe it on the Sabbath day, fork was a day of reft, and of 
ceffation from all work. As alio S .Luke faith, Chap, 2 3 .verfa 6. 
That they reflect the Sabbath day according to the Commandement, 
After the Sabbath upon the firft day of the weeke they could not 
doe it, granting that this day began in the morning ; For very 
early in the morning, as it was yet darkly they went with their 
fpices already bought and prepared : And therefore we muft of 
neceffity fey, that they bought their fpices in the evening, after 
the Sunne was fet,and the Sabbath ended,that during the night, 
which was the beginning of the firft day of the week, they pre- 
pared thefe drugs, and that in the morning of the fame day they 
came to imbalme Iefus. 

Which being fo, we muft interpret the words of S. Mat* 
thew after fuch a fort, that they may agree with the fayings of 
the other Evangelifts. And it is in nowifeneceflary to joyne 
the evening or the latter end of the Sabbath, with the beginning 
of the light of the firft day of the weeke, as if the one and die o- 
ther had met together in one time, and at once, as is pretended. 
There isbetweene thefe two the intervallof a night, which 
pertained to this firft day of the weeke,and we may tranflate the 
words osji ™.GCcl7uv> which is the fame with &#h#j&* o*CGc£t6, 
as S. Marke fpeaketh, that is, in the evenining, at the extremi- 
tky or latter end of the Sabbath, this extremity being already 
come and paft: or in the evening, that is, in the night (the firft 
part thereof being taken for thetotall) after the Sabbath, s? 
cCTJpwOTwfM, to wit, <*w , at that fame houre or time which began 
toftiine, yet with a little remnant or the nights darkneffe : «* 
. t*iOM cntCCcvmv, to bee the firft day of the weeke, that is s the firft 
day of light, the firlt artificiall day, which is a part of the natu- 

Chapter, fourel "nj 

rail day : Or wee may take theie words, «<[**&, for l»^iet y 
in die time that was to (nine in the fir it day of the weeke. Fork 
was not S. Matthews intent to fpecifie unto us the immediate con- 
junction of the firit day of the weeke with the Sabbath fini(hing,but 
only at what point of time the woman came to the Sepulchre, to 
wit, at the firit glimpfe of the light of die ririt day of the weeke ; 
and hee made mention of the evening, or of the latter end of the 
Sabbath, in refpe6t that the Sabbath had hindrcd them till then to 
apply themfelves to this pious and charitable worke which they had 

Moreover, they produce a paffage out of the twentieth chapter of 
the sAtls, verf. 7. 1 1 . where it is faid, that the Difciples in Troas. 
being come together upon the fir (t day of the weeke } to breake bread, 
Paul preaching unto them continued hisfpeech tint ill midnight, and 
*ftcr he had broken bread, and eaten, continued to talke unto them 
even tiU the breake of day. In which words they pretend that the 
night is mentioned, as the kit part of the firll day of the weeke. 

hutfirfl 9 nothing obligeth us to grant, that the night there men- 
tioned, ought to be referred to the firit day of the weeke. For we 
may affirme as well, that it pertained to the fecond day, and made 
the beginning thereof: The words of the Text are very well verified, 
if we lay, that the firit day of the weeke,and towards the end there- 
of, the Difciples were arTembledj and their aflembly having begun 
about the end of the firll day,continued a good while with and after 
the beginning of the fecond day, Paul, becaufe he was to depart on 
the morning after the firll day, taking this occaiion to extend his 
difcourfe within the night following, which was the beginning of 
another day. 

There is no weight in the objection they make againit this expo- 
fition,- faying,, that if it were true, Tiff/had remained longer then 
[even dajes at Troas, to wit, a part of an eight day, againit that 
which is faid in the fixth verfe. For they preiiippof e without any 
ground,that P<*#/ was not precifely but feven dayesat Troas, which 
the Text faith not, but only that he abode there feven da yes t which 
mould be very well exprefled io, although he had remained there a 
part of the eighth day, which might have beene pall under lilence, 
and not counted with the dayes going before, becaufe itwasnota 
iuUand whoUday,but only a part of a day. And putting the caie, 



% i4 T/;« tWri Part. 

that it (hould come within the compaffe of the feven dayes of die 
Apoftles aboade at Troas ; we may fay, it was taken for the feventh 
and laft day . For ic is not told exactly on what day 7 W came-to 
Troas , nor that he abode there full feven dayes, but only in gene* 
rail, feven dayes. Now although he had beene there but a part of 
the firft, and a part of the iaft of feven, it may be well faid, that hee 
was there feven dayes. 

«SVrW/j, granting that the night mentioned in the forefaid place, 
was the laft part of the firft day of the week, nothing can be proved 
from thence, but this only, that after the refurre&ion of our Lord 
*}cfH$ Chrift, the faithfull among the Gentiles celebrating in fcneir 
congregations-the firft day of the weeke, in remembrance of the faid 
refiirreciion, began it in the morning about the time that Chrift 
rofe, as, perhaps the nations of whom they were, began the day by 
the morning ; but it followeth not, tlat fuch was che beginning 
of the day among the Ierves. 

Thefe things being thus cleered, it mall follow, that when lefus 
Chrift did (hew himfelfe to his Difciples in the time mentioned, m 
theio.ofS. ?*/?#, verf. ip. it was not in the firft day of the week, 
but after it, in the fecond day. The conference of the twenty fourc 
of Saint Luke Iheweth, that at leaft it was midnight when lefus 
Chrift appeared firft unto them. For it is faid in that chapter, that 
the fame day of his refurre&ion he drew neere to the two Difciples 
that were going to Emmaus, went with them, came thither with 
them towards evening, the day being far fpent, and that they flip- 
ped there ; That after the Lord had left them, vaniOiing away out 
o^ their fight, they rofe up the fame houre, returned to Ierulalem, di- 
ftant from Emmaus threefcoreyW*/,tliat is,a three houres journey; 
entred where the Apoftles were, told them all the things that had 
happened unto them in the way, and in the Village ; that after this 
lefus ftood in the midft of them : therefore it was far in die night : 
whence it followeth, that feeing among the Iewes the day ended at 
evening, and another day began ; the nrft day of the week was then 
(mimed many houres before, and the fecond day was well forward. 
iThe words of the- Text fay nodiing that is not confonant to this. 
Thefe they are, oww *v Hi<# th >Wf£ luUn tm /ma t»v ra£&tW,chat 
is, the evening or the end of the firft day of the weekefceingcdme, 
in the fame fenfe that o>U is taken in the forefaidplace of Mattlmp, 


Chapter Fourth. 140 

Chap. 28. vcrfei. the Difciples being avTernbled, 2ndthedoores 
(hit for feare of the Iewes, came /*/#/, and flood in the midit of 
them: which words have no other ience but this, that at the eve- 
ning of the firlt day, which was alfo the end thereof, the Difciples 
being aflembled, and having iriut themfelves up m a certaine place, 
lefits Chrifi a while after appeared unto them. So of that hath 
beene faid it ismamfelt, that the opinion of Chrifts appearing to 
Iris Difciples on the firfl day of the weeke, is not grounded on a 
fure foundation. 

But although it were generally agreed on, that lefts Chrifi 
appeared the ftrit time to his Difciples on the firfl day of the weeke, 
and the iecond time eight dayes after, I fay, that his appearing to 
his Difciples at two diverfe times fince his Relurre6hon on the Hrit 
clay of the weeke,cannor inForce,by any good confequence,that his 
intention was to authorize that day, and to fanctihe it to bee a day 
or rell. To prove this with fome iView of reafon, it were neceffary. 
that lefns Chrifi, during the whole time of his abode on earth af- 
ter his Refurreftion, iliouJd have fhewed himfelfe unto them regu- 
larly and constantly on each rniHay of the weeke, and no: in any 
other day. For if he appeared not unto them every ftrft day oi the 
weeke, we may mferre quite contrary, that it was not his purpofe 
to ian&ifie that day unto them, more than another : And it he ap- 
peared unto them on other dayes, it may be faid, with as good rea- 
fon, that he confecrated them to be Sabbaths, as that he fanctified 
the riril day of the weeke to be a Sabbath. 

Now we read nothing of his appearing to his Difciples on each 
rirlt day of the weeke conihntly and regularly after his Refurre&i- 
on, till his Afceniion. Nay it is written in, the firit Chapter of the 
ssffts verfel. that after his paffion he fhcwedhimfelfe alive unto 
them 3 by many infallible pr oof es^ being feene of them forty dyes, 
and fpeaking of the things pertaining to tin kingdome of god, 
whereby wee feecleerely, that he (hewed himfelfe on many other 
dayes then the firft of the weeke. For Saint Z*ke had not faid, chat 
he was feene of them forty dayes by many infallible proofes, if hee 
had not beene feene of them but five or fixe dayes of thefe forty. 
And there is no appearance, that he was forty dayes on earch after 
his Refurre&ion, to (hew himfelfe only every firft day of the week, 
and to withdraw himfelfe, remainirig folitary and apart, all the 
dayes betweene. Q Ift 


22<5 Tht third ?AKT. 

In tlie one and twentieth Chapter of Saint fohnver.^.wec 
fee that he Ihewed himfelfe to them on a day when they were gone 
a riming, commanded them to continue their filling, and did then 
a notable miracle, neither is it faid, that it was the rirft day of the 
weeke: And if it was, they wrought on it, and kept it not holy. 

Moreover, when it is faid in the twentieth Chapter of* Saint 
Iohn verfe 2d, that eight dayes after the firfl; day of the weeke 
wherin he firfl appeared unto them,he (hewed himfelfe again to his 
Difciples, a queltion may be made, if it was on another firit day of 
the weeke. For this fliould be true, if in the number of eight be in- 
cluded the frft day of the weeke, and die eight day following : But 
if they be not included., and if we take the words of the Apoftle, 
that after eight dayes fulfilled and part, Iefus the wed himfelfe unto 
them, as the words ^ ^030*.™, beare that fence, then it was 
not on another firftday of the weeke, but one the next day after 
that he rtood in the midft of them . And fo the argument built up- 
on ehis fand (hall fall to the ground. 
2Q Neither doth the fending of the &ofy Gbofi upon the Difciples 

and Apoitles affembled on Pentecoft day evince a divine inrtituti- 
pn of the Lords day, granting that it was alfo on the firfl day of 
the weeke. For by what confequence (hall it follow, that by this 
miracle Iesus Chr.i st intended to make that day an ordina- 
ry day of reft, and of Gods fervice 5 Seeing by the fame reafon it 
will follow, that all the dayes, wherein thrift did fome folemne 
a6lion, have beene eftablifhed and ordained to be ftijited and ordi- 
nary Sabbaths in every weeke : which is not io. 


Chapter Fifth. %{ 7 


Chapter Fifth. 
Mfwer to the Fourth %t<xfon. 

r. Fourth %eafon : The firft day of the weeke was kept by the 
zsfpoftle, and the "Difciples at Troas, A6h 20. ver. 7. 

2, Firft Anfwer : The words may be taken of a certaine day^and 
not of the firft day of the we eke, Sec. 

3 . Second Anfwer, taking them for the firft day of the week*, it 
foUoweth not, that that day was an ordinary Sabbath, but on- 
ly was kept by occafion of the Apo files departure on the next 

4« Third Anfwer, it may be that day is named, becaufe of the 
, miracle done on it, and not to fiew that it was a Sabbath day, 
feeing the ss^poftle did preach every day wherefoever he jo- 

5 . "Hullity of the inftance, they ajfembledto breake bread, that is 
to celebrate the Lords Supper, I . Becaufe that breaking of 
bread may be taken for a common refeEiion. 

6. 2. 'Becaufe the Chriftians did every day celebrate the Lords 
Supper y without refpeEl to Sunday. 

7. Fourth ^Anfwer, nothing can be gathered from the meeting of 
the T>ifciples at night, to prove the fan edification of the day 
thatwent before, 

8. Fifth Anfwer, fappofing the firft day of the weeke was kept at 
Troas, itfolloweth not that it was kept in all other Churches. 

p. Sixth Anfwer, putting the cafe, That it was kept every where, 
it followeth not that Chrift or his zApo files had ordained it \ 

THey alleadge againeoutof the twentieth Chapter of the % 
tAEhs verfe 7. that Paul being come to Troas, and die 
Dif ciples being aflembled to breake bread, that is, to cele- 
brate the Lords Supper, upon the firft day of the we 'eke ,$t. T^aul 
came to their aflembly, and preached unto them, continuing his 
ipeech untill midnight, being ready to depart on the morrow, &c. 

iz 8 The Third Part: 

Where they note that this meeting of the faithfull of Trots on the 
firlt clay of the weeke, is propounded there, as a thing ordinary and 
accustomed, and not as occafioned extraordinarily by the Apoftles 
arrivall to the Towne. For it is laid in the fixt verfe, that he and 
his company abode there feven dayes ; and in the f eventh verfe, that 
upon* the firft day of the weeks-, which was the feventh day prece- 
ding his departure on the day following, the Difciples being come 
together he preached unto them. W hich fheweth manifeftly, that 
he flayed expreffely till that firft day of the weeke, as being the or- 
dinary day of the meeting of the faithfull : Otherwife having been 
already amongil: them five or fixe dayes before, he might have taken 
as well another day, as that day. • 
5 To this I an 1 wer,jfir/?,that there is no neceility to grant, that the 

aflembly of the faithfull of Troai mentioned in the forefaid Chap, 
met on the firft day of the weeke. Forfhetermesof the original!, 
which are lv r? [m£ w f*/2l2eL7&v 9 may be as wel tranilated,«» a ccr* 
taine day of the weeks 9 or on a Sabbath day, on a day which was a 
Sabbath. Becaufe czLGQcltu. is taken in holy Scripture iometimes 
for the weekjfometimes for the Sabbath day in the weeke, and lit, 
fjuot fbmetimes for one, fometimes for the firft. Mi* is taken fo in a 
like conftru&ion, lv pu£ ™v vi^Sv J On a ccrtaineday, Lhj.v* 
fai.inUc. 17. Luk.K.ver. 12.\. And the Article ?? is fuperfluous, 
f$T?r 1>a ' as ir is often elfewhere,^<?z». 5.1/. I5 . an d 1 Cor.?. -z/.Ip.and 
2 Cor. 2 . verfe 6 . and 2 for. p. verfe 2 1 . This fence is approved, 
not only as admirable, but alfo as more probable than any other, 
by great Divines. And although we {hould explaine (jua by firft p 
wee may tranflate, vpon the firft day of Sabbath, to wit, which 
occurred in thefe feven dayes that Paul was in Treaty and which 
was the laft of feven,fo according to this fence an argument may be 
brought for the lewiih Sabbath day, rather than for the Sunday of 
a But Secondly, although we mould grant, that the words (hould 

be tranflated upon the firft day of the weeke ^ the fame phrafe is ta, 
ken, Luk. 24. verfe I . John 20. verfe I . Which interpretation I 
yeeld unto willingly, it is to no purpofe in this queftion, becaule 
upon the meeting of the faithfull of Troas the firft day of the week, 
to heare the word of God, it followeth not that the observation of 
shis day was ordinary and regular for the end which is fuppofed. It 

' """" raay 

Chaptb R Eight. 22p 

may be they did this indifferently on that day, as they did in alia- 
ther dayes, as they had occaiion. it may be alio, that they came to- 
gether on the night of that day,becau(e Saint Paul was ready to de- 
fart on the next morrow, and they defired to lee him, to heare him, 
to receive the Communion with him, and recommending him to 
God bid him the lait farewell: As hee like wife was defirous to 
fpeake unto them, and to intertaine them immediately afore his de- 
parture, which in llich an occaiion was very convenient and requi- 
iite. Of iuch an a&ion done for particular caul es, cananyreafb- 
nable man , with the lean 1 (hew of reaibn,inferre a generall cuftome 
tyed ordinarily to that day amongilall Chriilians? 

It may be likewife, that this their meeting on the firft day of & 
the weeke is marked, as an occafion only of the narration which is 
made incontinently after, of the difaiier that befell the young man 
Eutycbus, who being fallen into a deepe ileepe in the place of the 
aiTembly where Paul preached, funke downe with Ileepe from the 
third loft, and being taken up dead, was miraculoully raited to life 
by the Holy Apoitle : But is not fpecified, to denote an order ac- 
cuibmed by that Church to meet together every weeke on that day. 
And indeed, feeing Paul iu the visitation of the Churches tooke not 
heed to the obfervation of particular dayes, but as long as he abode 
among them, was carefull to preach and inftruci: them every day, 
lead he (hould looie the time and leafure that he had, and which or- 
dinarily was not long in each place, as we may fee, sstftls i g, verfe 
9. and A&s 20. verfe 16, 3 1 . who (hail beleeve, that having tari- 
ed fixe dayes at Troas, he or the Difciples let llipfixe of them with- 
out any meeting to heare him ? Now if they came together in the 
former dayes, as well as on the firil day of the weeke, as it is more 
leaning to be true, the argument taken from their meeting on the 
firil day of the weeke is utterly undone. 

] f it be laid, that they met together on this day, as being a day 5? 
more folemne then the rell, and becaufe alio they came tobeckg 
bread, that is to receive the Lords Supper, the argument is of no 
value : For the breaking of bread that mention is made of in :hac 
place, may be taken, not for the Lords Supper,but for a common re- 
jection, and one of the feaits of charity which in chofe da oe were 
frequent amongft the faithfull, as we fee in Same lit . vcrfe 12. It 
may be fo taken in the fecond Chap, of the fai J booke of the «/4V?/; 

Q2 a? 

zjo The Third Part! 

as many interpreters in both theie places underftand it fo. And it 
feemeth that the conference of the 42 vcrfc with the 46 in the fe- 
cond Chapter, and of the feventh verfe with the eleventh requi- 
reth it. 

6 Moreover, feeing it is moft certaine that the Apoftolike and 

primitive Church did moft frequently celebrate the holy Supper,yea 
in many places daily, as may be feene in the forefaid veries of the 
fecond Chapter of the Atts, if they be underftood of the Lords 
Supper, and in the 118 Epiftle of Saint <&sfttguftine, fecond Chap- 
ter, no man can inferre of the meeting of the faithfull of Troas on 
the rlrft day of the weeke,to communicate to the Lords Supper,that 
day to have beene rr ore folemne unto diem then any other day of the 
weeke. And it may be, they delayed the communion till that day, 
rather than till another, becaufe Saint Taul was to take his journey 
on the morrow after, judging they mould doe well to end their con- 
versation with him, which they had injoyed during feven dayes, by 
the celebration of this Sacrament, which is a band of friendfhip 
and of brotherly conjun&ion^ and fo to teftifie their mutuall love 
and Chriftian refpe&s, and by that meanes take and give a full afTu- 
ranee, that their reparation and abfence in the body, which was to 
happen the next day, mould never be able to dii unite it. 

u Adde unto this, that no mention being made in the forefaid 

** parage, but of a meeting in night time, which began at the even of 
this nrft day of the weeke, without telling us on what exercifes 
the day was imployed by the faithfull, I cannot fee how an infe- 
rence can be made upon a meeting by night, that the day preceding 
that night was then, and ought to be for ever fanftified for a Sab- 
bath day. 

% Further, fuppofing it was an ordinary cuftome in Troas to 
keepethefirftdayof the weeke, it followeth not, that it was then 
obferved every where abroad. We find in other places of the Afts, 
as,amongft others,in the 1 1 Ch. v. 16 and in the 14 . Ch. v.i 3 ,27. 
mention made of many meetings of the faithfull, whereof the day 
is not particularized, and if we confider well the circumftances of 
thele places, it islikely, that it was as well on others dayes of die 
weeke,as on the firit,and that in thofe dayes Chriftians made no dif- 
ference of dayes. Nay in thebooke of the Atts we find often, that 
the faithfull held then* aflemblies on the Sabbath day of the Iewes, 
" " " ~" '" A&s 

Chapter. Third. 


Aclsi%.verfcl^^ Atk % l6.verfe\i % Aft. ij.verfei. &c. 
But to grant willingly due the Churches after they were once 
eftabliflied, were wont to keepe the firft day of the weeke,that con- 
cludes not this day to have been appointed by Chrift by or his Apo- 
ftles, but onely that it was obferved by ufe and cuitome, at the rirll 
through re(pe6t to the refurre&ion of the Lord : which cuftome 
grew up afterwards into a conftitution of the Church % binding all 
Chriihans unchangeably to the obferyation of it. ; 

Chapt n r Sixth. 
Anjver to the fifth ^eafon. 

J . Fifth reafonfrom the fifteenth Chapter of the fir ft Epiftle to the 
Corinthians, where theobfervation of the fir ft day of the Week? 
ts commanded by the Apoftle. 

2. Fir ft anfwer. The <tApo files words may be underftood of a\ 

certaine day, or of each day of the weeke. 

3. He dothnoteftablifha generalland continual! order , but a par* 

ticnlar cofletlianfor that time onely. 

4. Second anfwer. The fame words may be interpreted of every 

Sabbath day of the lewes. 
5., Third anfwer. ^Although they ftiould be expounded of the firft 
day of the week*, they inforce not an zApoftolicall injunction 
concerning that day, 

6. 'Becanfe his injxnttion is of the colletlion onely, and not of the 

7. This is clear ely proved by thewordstheofText. 

8. Fourth anfwer. Albeit the Apoftlcs had in']oyned the keeping 
of that day, it followeth not that they received it of the Lri y 
becanfe it was onely a point of order left to their wifedomc^ And 
all order is in itfelfe imitable. 

9. An inftance from the fourth Chapter to thcThilippiajtsMtA 

the ninth verfe. 

10. Refuted by three anfwer /. 


1J2 Tkt third P art\ 

£*V*» o^r r# //?? Churches of Galatia, even fo doe ye : Vpon the 
firfi day of the weeke, let every one of you put afide by himfelfe, as 
God hath proffered him, that there be no gatherings -when I come. 
Where they pretend to have found clearely an Apoftolicall Or- 
dinance , injoyning the obfervation of the firft day of the weeke 
for the exercifes of religion. For in thefe words mention is 
madeof the keeping of it for the collections, which could not be 
levied fo commodioufly , as in the ordinary day of Ecclefiafticail 
affemblies. Now, as they fay, the Apoftle ordained nothing but 
what he had received of the Lord, i Cor. i 1 .verf. 2 3 , Therefore 
feeing hee ordained toobferve the firft day of the weeke, this 
day muft needs be an Ordinance of Chrift and of his Apoftles. 
2~. Whereunto I anfwer, as before ; Firsl, that thefe words of 

theOriginall, v? ^m <m.€CcL™v > fignifienot neceflarily upon the-, 
firft day of the weeke, or on each firft day, but may fignifie indefi- 
nitely, on a day, on a certaine day, or in each day of the weeke, 
Hming. in ^ they are interpreted by fbme Divines : Andfo the Apoftles 
exhortation fhall have this fenfe, that the Corinthians on a cer- 
taine day of the weeke at their choice, or on every day of the 
weeke, fliouldkeepe in ftore by themfelves a part of the goods 
that God had liberally beftowed upon them,, that the whole 
fumme which fhould be gathered amongft them, might be laid 
out for the fubvention of the faithfull of Ierufalem , which at 
that time was required of them,* and be ready at his comming. 
3 , For this is worthy to be noted , that the Apoftle doth not e- 

ftablifti in thefe words agenerall and contmuall order of colle- 
ctions to bee received, and praclifed in all the Chriftian Chur- 
ches, for the entertainment of their poore, and publikely levied 
in their meetings and congregations, but onely a particular col- 
lection, which heenjoynedto the Church'of the Corinthians, 
and to ibme other Churches of the Gentiles, for the poore (Gran- 
gers of Iudea, which collection he himfelre was to come and to 
receive, after he had lent before him fomeof the brethren to 
£ut it in order : Whereof hee advifed the Corinthians a- 
forehaudj that they might* prepare it before his comming, and 


Chapter fixtb. i% 

that nothing move were to be done at hi s comming. This is ma- 
nifelt bytlicfccond, third, and fourth verfes of this Chapter : 
by the eighth and ninth Chapters of thefecond Epiftkj and by 
the fifteenth Chapter of the EpilUe to the Romanes, verf. 25, 
He required alio, that it ihould be prepared, not by a publike diftri- 
bucion in the Ecclefialticall atfemblies, but by a particular repara- 
tion, that every oneihould make a portion of his goods at home, 
and by himielre : For fuch is the meaning ot the words in the origi- 
nail, 2<£sBf vjuffimLf icWTiS v%i7zoj Sitaiwei^ew, Let every one of yon 
lay afide by himfclfe, putting in ft ore, as Cjodhath profpered him : 
which words doe iignifie a particular and domefticall refervation, 
and not a publike diftribution, which consequently was to be done 
indifferently in any day whatfoever, according as every one Ihould 
have the commodine, till the Apoftles comming, and was to ceafe, 
after he (at his comming) had received the whole fumme that thefe 
contributions ihould amount unto. And fo of this palLge cannot 
be gathered the obfervation of any day, andfarre lefle of thefirft 
day of the weeke, for Ecclefiall kail meetings, whereof, according 
to this Expo(ition,which hath a great likenefle of truth,no mention 
is made in it. 

But fecondly T although the Apoftle had intended to ftint the 4; 
Corinthians to a particular day, wherein they were to put a part,eve- - 
ry one with himfelfe, a portion of their goods, to goe and diftribute 
it that lame day in their Ecclefialticall aiTemblies; for all that, it 
appeareth not that he meant by that day the firft day of the weeke ; 
For thefe words xj 1 au<w cxCCctm <v t maybe tranllatedinthis other P tf !!?*i 

„ , , , , A 1 1 1 , n . loc.ldem In. 

feme, On a Sabbath day, or on every Sabbath day, as excellent in- fiitAib 
terpreters alleage, and approve this expofition ; and hath nothing J^)2 3 ; >4 
for the divine inftitution of our Sunday. he. 

Thirdly, put the cafe that the Apoitle ipeaketh of the firft day of J . 
the weeke, as of a day appointed for Ecclefialticall meetings, and 
in them for Gods fervice, and for publike collections, no other 
thing can be proved from thence, favingthat it was a cultomere-' 
ceived in the Church of Corinth, in the Churches of Galatia, and 
probably in others, to meet together on the nrit day of the weeke p 
but in no wife that the Apoitle had given them an injunction con- 
cerning that day. It is true, that in the forefaid words mention is 
nude of an injunction given by the Apoftle, but of the coile&ionsi 


2J4 ^ e *^ P A * T^ 

only,not of the time wherein they were to be made,which time th« 
Apoftle fuppofethonely, as received and obferved among them on 
the firft day of the weeke, bat commandeth it not. 

£ Fos the words are, Concerning the coHeilion for the Saints, as 

f have given order to the Churches of Galatia, even fo doe yee, 
I Cor. 1 6. verf. i . where we iee the injunction hath reference to 
the collections, as to the end thereof, and by no meanes to the day 
that they were to be levied in. He faith againe in the next verfe, 
Vpon thefirfi day of the veeeke let every man lay a fide by himfelfr, 
and-pnt inftore&c . where alio the injunction is of the collection, 
and the day is not named by way of commandement, but onely as 
luppofed to be ordinary for the ecclefiafticall meetings, and confe- 
quently for the colle&ions. 

2 I fay therefore, that it appeareth not, that the Apoflles have in- 

fiituted the firft day of the weefce. But although they had ordained 
it, it fliould not follow, that they had received of the Lord an ex- 
prefle commandement fo to doe. It is true, that in matters concer- 
ning the do6trine of the Go/pel, and things eflentiall to Gods fer- 
vice, they have taught nothing, but what they received of the Lord, 
As the Apoftle protefted, I Cor. 1 1 . verf. 2 3 , and as Chrift had gi- 
ven them the commandement, Ublatth. 28. verf.zo. But as tor 
things which are wholly of order, they had power to difpofe and 
ordame of them with Chriftian wifedome, as they mould thinke 

8 Of that hath beene faid we may fee the vanity of the argumenta- 

tion framed by fome Divines, upon the words of the Apoftle to the 
Philippians, chap 4. verf.p. The things which ye have both learned 
And received^and heard, andfeene in me,do them. They few in him 
the obfervation of the firft day oftheweeke, which we call Sun- 
day : therefore he willeth them to keepe alfo that day. 

g Whereuntol anfwer,^r/?,that by a like ratiocination they may 

conclude, that the Apoltle would have the faithfull to obferve and 
celebrate all the dayes of the week, but namely the Sabbath of the 
Iewes : for he was heard and feene often preaching all the dayes of 
the weeke, but principally every Sabbath day : for his manner was 
to doe fo, aAfts 1 7 . verf. 2 • 

Sevondly^ that the fbrefaid argumentation may have fome value, 1 
it mull prefuppofe, that it was an order eftablilhed by the Apoftle, 


Chapter Seventh: 235 

and obierved regularly by him, to celebrate the firll day of the week. 
For to belecve, that what! oever he was feene to do ibmetimes acci- 
dentally and by occafion, the faithrull ought neceflfarily to doe it 
alwayes, were a too great impertinency. For he was ieene (have his 
headjaccording to the ceremony of the Mofaicall Nazareat. Num.6 » 
verf.iZ.Atts i%.verf.\ < 6.*Atts*l*'verf.H : 'z6. and circum- 
cife Timothy *Atls io\ v.3. But fuch a prefuppofinon hath ho 
foundation, as hath beene (hewed. 

Thirdly y the Apoitle himfelfe betokenech by the connexion of 
thep.verf. with the 8. going before, what things he would have 
the Philippians to do by imitation of his example, and according to 
his inuVu6fcions, to wit, what fo ever things are true, hone^jaft, 
fure, love able, of good report, if there be any vert He, or any pra'ife 5 
that is, theie things properly which are a part of godlinefle towards 
God, and of love towards the neighbour. But to obferve for Gods 
fervicethefirftdayoftheweeke, rather than an other day, is not 
of that nature , as being a thing meerely indifferent, and eftabli- 
Ihed by cuftome onely. It isalfo a conjecture without apparance, 
that]the ApoiHe among the things which he defigneth in the ninth 
yerfe, meant to comprife the obfervation of Sunday. 

Chaptbr feventb. 
Anfwer to thefixtb %ecifon. 

X , Sixth Reafon. intention is made in the "Revelation, Chap, I ■ 

verf. 1 o. of the Lords day. 
a, lAnfacr. ft may be fo called in two other 'rejpecls^ rather than 

that which is pretended. 
3, Jnftance. It is called the Lords day 9 beewfe he ordained it, as 

for that caufe the Sabbath ii called the Lord: reft, the Encha* 

rift the Lords Supper. 
£• UnlHttiofthisinftance^ 

j. Many 


The third? a it. 

Many excellent Divines of the P rot eft ant Churches freake of 
thefirft day of the weeke> as of a cuftome of the Church, not as 
a commandement of Chrift . 


T is faid in the fir ft Chapter of the Revelation an J. the tenth 
veife, That John was in the Spirit on the Lords day : whence 
alio they would faine inferre, that the firft day of the weeke, 
which hath obtained the name of The Lords day, was inftituted by 
the Lord Ieiiis, or by his Apoftles to be a day dedicated to the exer- 
cices of godlinefle. 
5 But from hence we cannot conclude a divine or Apoftolicall in- 

stitution of that day, for S. John might make mention of that day, 
in refpe6t of the Lords riling on fuch a day, and not to fignifie 
that it ought to be appointed, or was already fet a part more (o- 
lemnely than any other day, for Gods fer vice, and for the com- 
memoration of Chrifts benefits, and efpecially of hisRelurre&ion. 
Yea although he had qualified it with this title, in refpeft of 
the confecration thereof, which was ordinary at that time, and in 
confederation whereof it had commonly the name of The Lords 
day amongft Chriftians in their times, as it hath had many hundred 
yeeres fithence in the Chriftian Church, which honoureth the firft 
ft m ^ °^ tne wee ^ e Wlt h tne na me of the Lords day, it followeth not, 
tjrZipoL*. tna t tm - confecration did proceed from the inftiiution of Chrift, or 
»j»4*. *d of his Apoftles; Seeing it might be founded in the onely practice 
*Jitj"$ji. and cuftome brought in among the faithfull. * The ancient Fathers 
it*, idem {peaking of the obiervation of Sunday, give no other reafon thereof; 
LtTc.'io.i- laving the Lords Refurre&ion on that day, and not any comman- 
ds a™*, dement of the Lord , which they had not forgotten, if there had 
*5,&c beene any. 

3 Certaine Divines, without any (hew of good reafon, will hold 

us in hand, that the firft day of the weeke is called The Lords day, 
even as the feventh day is called The Lords reft, and the holy Sup- 
per, The Supper, or the Table of the Lord, to wit, not onely in 
confideration of their end, which is , to be a memoriall, that of 
Gods reft after the Creation, this of Chrifts death, but alio of their 
inftitution, which is from the Lord himfelfe. 
£ It is true indeed 9 that the one and the other are fo called in thefe 

two refpe&s. But this isalfo moft true, that wee have in holy 


Chapter Seventh. 237 

Scripture anexpreffe declaration, that God of old gave to the 
Iewesthefeventh day, becaufeon itherefted, and would have it 
to be zftgne that he was the Lord that far. Eli fied is true alfo, 
that Ieius Chrili initituted the holy Supper in the roome of the an- 
cient Pafleover, to be a mcmoriall of his death, not a firnple memo- 
mil, but a Sacrament exhibitive and confirmative of the benefits 
flowing from 1. is death, which it could not be, but by anexpreffe 
inftitution from himfelfe, neceflary m all Sacraments, becaufe o- 
therwife they cannot be Sacraments. 

It is not fo of this day which is called The Lords day. For we 
finde not any institution or ilibrogation thereof in roome of the 
ancient Sabbath day, neither by the Lord himfelfe, nor by his Apo- 
illes : And it may be the faithrull called it the Lords day, in regard 
of that folemne action of our Lord Iefus Chnlt, when on it he role 
from the dead, an action whereof they thought fit to make in it an 
ordinary and weekely commemoration. The place where the ho- 
ly aifemblies meet together, is called in Greeke Kve**^ in Dutch, 
( and Scots) Kirk, by abbreviation (mEnglifli, Church) as if 
we fliould fay, The Lords place , albeit there be no ni.Ii place of the 
Lords inftitution, but onely of the Churches, who gives that name 
to the Temples, becaufe they are confecrated to the Lords fervice. 
And wherefore,Ipray,might not likewise the firfr, day of the weeke 
be called ipeuum ime&j the day of the Lord, feeing the Church hath 
appointed it to the honour and fervice or the Lord, which (he might 
doe, without any neceifity of a divine institution by Iefus Chriit 
our Lord, or by his Apoitles ? 

This was the meaning of many of our moft excellent Divines, C aivL j»*. 
which fpeake of the oblervation of the firit day or the weeke, as of i-*-*i.jtSt. 
an obfervation proceeding, not from fome apoiioiicall commande- *&&-». ,„ 
ment, which is not to be found in the Gofpel, but from a cuflome ^p cc - «■■ »• 
introduced and received in the Chriftian Churches: cuitome which Vrfn^nEx. 
in it felre is free, and without obligation of continence : They ac- fft- decah - 
knowledge alfo, that the argument drawne from the appellation of «»»„„ 'V. 
the Lords day,is weak.Their teftimonies I might recite in this place s« b *>**!"• 
and oppote them to the teftimonies taken from others that are of a £X.' £2" 
contrary opinion. But my intention is todiipute byreafons, and ««y •'•■•«! 
not by authorities of men, which in this point are different. $«*£*£ 

Cjen.c. a. 
^ Simler. in 

Ctf %?- ExQd.c t XQ< 

i 5 8 

The third ? jl it. 

Chapter Eighth. 

* , Seventh %eafon t The fir ft day of the weeke is to be fan Elified, 
in remembrance that thrift on it ended theworkeof our%e^ 

2. Firftanfwer. This a/fertion is falfe \ 

3. Second anfrver* Christ fulfilled our redemption by his death 
merit or ioufly , 

4. Third anfwer. He hath fulfilled it by aftuall execution after 
his afcenfion, 

5 . Fourth anfwer'y ^Declaring the ufe of Chrifts %efurre ftion . 

6. A notable difference betweene the day of £ hrifts %efurreilion 
and the day of Gods re fi. 

7. The day of Chrifts %efurre&i9n hath no advantage -above the 
day of his PaJJion 3 &c. 

8 . The true canfe of the fir ft obfervation thereof 

9. All that is faid of the fir ft day of the weeke being granted, it 
followeth not^ that it hath. any natur all obligation to be keyt, 

OF that hath becne faid in the former Chapters, it is ap- 
parent, that the paflages, whereby our Opponents pre- 
tend to prove, that the Lord, either immediately by him- 
felfe, or by his Apoftles,hath inftituted the firft day of the week for 
his fblemne fervice, doe not prove any fuch thing: But they take 
another argument from that which isconftant by the ftory of the 
Gofpel ; which is, that the firffc day of the weeke Iefus Chriit rofe 
agame from the dead : as it' this day, for this only caufe, that Chrifts 
Refurre&ion happened on it, had beene fan&ified unto us, and ob- 
liged! us to a religious and folemne obfervation thereof. For, fay 
they, Chrift rifing from death to life on the firft day of the weeke, 
came victorious out of the great combate which he had fuftained, 
and refted from the dolorous and painfull travels which he had iuL 
fered in his death, and io ended the worke of the redemption of the 


Chapter. Bight. 2 ^ 

Church, and re-ertablilhed it into a new eftate. So the day tlut he 
ro/e in, was a new day, which he brought, as it were, fromche Se- 
pulchre for her lake. And therefore if the day wherein God re- 
nted from the Creation of the world was to be iandlitied under the 
Old Tdtament, in remembrance and to the honour of that worke, 
fo long as there was not another more excellent then itjby the fame 
reafbn, yea farre more, the day wherein Chriit, riling hath accompli- 
shed the wonderful 1 worke of redemption, which is a fecond Crea- 
tion of a new world,rarre more excellent than the flrit , was to bee 
fan&iried under the New Teftament, in remembrance, and to the 
honour of this great worke,and the other day to give place unto it. 

I have already (aid diverle things pertaining to the folution of 
this argument. But I adde over and belides, and for better illuftra • 
tion, that it is grounded upon an attribution given to the Refur- 
re&ion of ChriJl, of things, which being exactly coniidered, fhall 
be found, that they belong not unto it, neither particularly,nor pro- 
perly, as to have fulfilled the worke of our redemption, and fecond 
Creation, and to have re-eftabliGied the world,or the Church in the 
world, into a new eitate. 

Which things, if we ipeake of fulfilling them by merit, or of 
purchafing the right to performe them really, have beene fulfilled by 
the death and paffion of Chrifl, which is the price of our redempti- 
on, whereby both the llate of grace here below, and of glory in 
heaven is purchafed unto us. 

But if we fpeake of fulfilling them by a&uall execution, they 
have beene performed by the vertue of Chnfts Divinity, after his 
Afceniion into heaven, from whence he fent the Holj Ghofi upon 
his Apoftles, to beget and aflemble his Church here beneath in all 
the parts of the world, by their mimftry . 

The Refurre&ion hath no other correfpondency to the meri- 
torious fulfilling of thole things, but of a token and marke, evident, 
certaine and necefiary, tlut Chriit. by his death hath merited them 
unto us, having payed a mod fufficient price for our redemption^ 
which had not appeared to be, yea, on the contrary, had feemed not 
to be, and indeed had not beene at all, if Chriit had remained in the 
grave of death, and had not rifen againe : Even as the comming of 
a debtor out of prilon, is a demonftration that he hath payed, al- 
though it bee not the payment it fclfe. But it he did remaine al- 


239 The third Part. 

wayes in prifon, that were an evident figne that he hath not fatisii- 
eel We mull: take in this fence the Apoftles words laying; %om. 
4. verfe 2 > . that Cbrifldied for onrfwnes^ and rofe againefor. our 
'jufti f cation > that is, to demonitrate that jailification is purchafed 
unto us by his death, and withall to confer and apply it unto us effi- 
caciously. To which efficacious collation and application of all that 
was purchaied by the death of Chrift,and to the aCtuall accompliflh- 
ment of the fecond Creation, and of the re-eftabliihmentof the 
Church into a new eftate, his Refurrection hath no correiponden- 
cy, but as a neceflary antecedent thereunto. For it was necefla- 
ry hee (houldrife, as alfo afcend into heaven, that from thence he 
might operate that great and notable alteration. 

^ Wherein is leene a manifeft difference betweene the day of 

Chrifts Relurre&ion, and the ieventh day that God relied in from 
the worke of Creation. Tor this day followed the Creation fini- 
ihed and intirely effected, and it was a reft from it already done and 
accomplished : But that day cannot be called the day of reft from 
the fecond Creation, laving only as it was merited by the death or 
Chrift : For it goeth and that many dayes before the a&uall execu- 
tion thereofjhth Chrift began not properly to frame and eftabliih the 
Church of the New Teftament till many dayes after he role againe. 
Wherefore there is by no meanes the like reafon to keepe the day 
of Chrifts Refurre&ion, as there was to keepe the Sabbath Day. 
Yea the day of the Refurre&ion in it felfehath no advantage 

a beyond the dayes of Chrifts Paffion, or Afceniion, or of Pentecoit, 
wherein came to parte the folemne fending of the Holy Gboft,wher- 
by it was more worthy to be obferved then they. For it was inferi- 
our to the day of Chrifts paffion and death, in regard of the merit 
to purchaie, and to the day of Pentecoh\in regard of die efficacy 
to communicate the Ipintuall and heavenly gifts. The Afcenfion 
day is conforme and equall unto it in the feme correfpondency,both 
to the acquisition, and to the execution of the eftablilhment of the 

£ The preferring «f it by the fakb&ili t© aliother dayes, to bez 

kept ordinarily as a folemne day, came nbc from any worrhier pre- 
rogative that it hath in it k\tc f but becaule on it began to (fane up- 
on the faithfull a new light of joy and comfort. The death and bu- 
riall of Chrift had filfed their hearts vfith lorrow, and abated their 


Chapter Tenth. 241 

^1 ' ' — — * 1 — ■ — — 

hope, becaufe it Teemed to them, that his death, and the Sepulchre 
had taken him away, and ravifhed him out of the world for ever- 
more. No wonder, for they knew not in the beginning the nature 
nor the confequences of that great humiliation, as is apparent by 
the diicourie of the two Difciples going to Emmaus, Luke 24. 
verfe z 1 , 

After then that he rofe againe, {hewing himfelft to be the Sonne 
ef god with power ,Romans I . v. 4. andthat their hopes were re- 
vived by his Rolurrcftion, they thought fit to obferve folemnly and 
weekely the day thereof, which began their joy,fhewing unto them 
the firlt beames of the rifing of theSunne of righteoutnelTe, rather 
than others which afterward increafed it much by a greater manife- 
ftation of his glorious brightnefle, though they were not leffe un- 
worthy to be kept and as frequently: And further they did it to 
change the ancient day of the Law, into a new day of the Goipeli. 
In which change, j that there was a convenient reafon it cannot be 
denyed 2 The tilling I deay is, {hat there was any neceiTary reafon 

Yea although all that in the objection is attributed to the day of 
the Refurre&ion did belong unto it properly and particularly, it 
fhould not follow that in vertue thereof and by a naturaU confe- 
<juence,the faid day ought to be obferved, rather than any other. For 
if the day that God refted in from the worke of the Creadon,' had 
no naturall obligation in it, tying men to the obfervation thereof 
but it was Gods Coramandement onely that bound them to thac 
duty, no more can the day wherein Chrift retted, though in another 
refpeft which is not fo proper, from the worke of redemption, ob- 
lige us of it klfe to obferve it. To tye our confciencesto fucb an 
obfervation, it muft needs have a divine inftitution, whereby God 
hath commanded us to obferve it, which, 1 fay, is not to be found, 


241 The Third Part, 

Chapter 2Qntb-. 
Anfwer to the eighth %eaf<m. 

% » Eight Reafon, from the excellency of things done on the fir ft day 

of the weekg* 
1. Fir ft Anfyver. Be fides that thus ajfertion is uncertain* ,it pro* 

veth nothing. 
3. Second Anfwer , it is grounded upon a fuperffitious opinion of 

the perfetliou and my&icall jignification of the number. of 'fe- 

4» Seeing there is no certainty in the obfervaiion of numbers, and 

the Scripture maketh vnention of other numbers obfervtd in 

many things. 

5 , Whence no fo/id argument can be gathered, and are difc lamed 
by mam which dijputefor the authority and preeminence of the 
firs~h day of the weeke. 

6. fn what fence the number of feven is called my prions y a y d 
that there is no myfterie in it under the New Teftament. 

SOme fetch "an argument from di veife folemne things recited 
in holy Scripture, which they marke to havebeene done on 
die firit day of the weekc 5 as.that on it the light was created, 
the pillar of a cloud covered at hril the people of- Ifrael, Manna rai- 
ned from heaven upon them, ssfaron and his children began to iax- 
ercife the Prieft-hood, God at firit bleffed his people lolemnely, 
gave the Law on the Mount Sinai, Chai s t was borne, bap- 
tized, turned water into Wine, fed five thoufand men with five 
loaves and two filhes, (hail come from heaven to judge the quicke 
and the dead'. 

But, it is moil uncertaine, that all thefe things were done 
on the firft day of the weeke. For the Scripture faith no fiich thing : 
Befides this, although all thefe things had beene done on the firft 


Chapter tyintb. %^ 

day of the weeke, it (hall never follow by any neceflary argument, 
chat for fitch a caufe the firil day of the weeke ought to be folerani- 
zed under the New Teiiament. Diverie other things very iblemne 
may be found, which God and lefts Chrifi erTe&ed in other dayes 
of the weeke, whereof we might conclude with as great probabili- 
ty, that under the New Teltamentthe day wherein they were per- 
formed ought to be folemmzed. 

This argument is like to another that is produced, to prove the 5 
decertify or the obfervacion of one day of feven, when it is (aid, 
that this number of feven is perfect and myitenous, and hath beene 
obferved in the Scripture in diverfe things, which fome have lear- 
ched with great cunofity, but with no profit. 

For there is no certainty to bee found inthisoblervarionof 
numbers. Some for fome reafon find a great perfection in one num- 
ber, and others for other reafon give the preference of perfection to 
another number. The Mathematicians doe hold the number of fix 
for the molfrperfec-t, and the firft of perfect numbers. And if the 
Scripture pomtech ouc unto us the number or' feven obferved in 
many tilings, (lie doth the like in other numbers. The author of 
Eccleiurlicus Chapter 2 3. verfe 15. and Chapter 42. vcrfe 24, 
faith,That God in all his workes hath obferved the number of tw© 
and made them all double, coupling two and two, oneagainffc 
another. Wee marke that God in the beginning made the twe 
principal] parts of the world, heaven and earth, two great lights 
the Sunne and the Moone, or all living creatures the Male and Fe- 
male, in wedlocke two in one flefh. There were two Tables of 
the Law,two Cherubims upon the Ark, two precious liones wher- 
in were graved the names o' the twelve Children of Ifrael, and put 
upon the ihoulders of the Ephod„ Every day two Lambes were 
offered in Sacrifice to God, there be two Teltaments, two great 
Commandements, two ordinary Sacraments of the lewifb, and 
as many of the Chriitian Church. Bee that would fearch parti- 
cularly ail things fubfifting in this number or' two, or or* three, 01 
of foure, might devife thereupon a thoufand myftenes. 

in iumme, iuch arguments have no folidity . Many alfo which r 
<hfpute for the neceffity of the Sabbath in one of feven dayes, and 
for the divine authority of the firft day of the wee';e,difclaime them, 
acicno wledging freely,tlut Chrifi had no refpect to thele iaire a6Vi- 

R 2 ons 

244 ^ '^ p A * T - 

pns wlucb are pretended to have beene done on the firft day of the 
weeke under the Old Teftament, and was not moved by them to 
inftitute that day for Gods fervice under the New Teftament: That 
alfo thefe myfteries of the number of feven have no certainty, and 
were not the caufe of the inltitution of one of the feven dayes of 
the weeke, to be a day of reft, and that God had no regard unto 
them in that inftitution. 

For rather, if the number of feven be in the Scripture a myfti- 
call number,which I would not deny abfolutely, feeing that among 
all other numbers it is ufed in it to denote perfection and perpetui- 
ty, it mud be Gods obfervation thereof from the beginning, when 
he refted on the feventh day, that made it myfterious, and the caufe 
why God ufeth it, rather than any other day, in holy Scripture, to 
denote perfe&ion,for as much as he ordained and eftablifhed the fe- 
venth day wherein he refted, for figure and type of the heavenly, 
perfect, and etettiall reft which he hath prepared for all thofe that 
are his : But this confideration is of no force to make the number 
of (even or the feventh day to be myfterious under the New Tefta- 
ment, and to be kept as a day of reft. For the types and myfticall 
figures of the heavenly reft, which God had eftablimed under die 
ancient Teftament, bind not Chriftians under the New Teftament, 
feeing all old things are j> aft away, and behold #11 things are become 
new, 2 fir.l.ver.lj. 


Chaptb k Tenth. ^ 

Chapter Tenth. 

\Anjwer to the allegations of fome pretended inHan* 
ces, conjettures, and inconveniences . 

I. Firfi inflance. The obfervation of the fir fi day of the week* 

hath as f olid foundations in the Scripture, as hath theBaptifme 

of little Children. 
%. Firfi Anfwer. Baptifme is commanded in the New Teftament 

to all thefe that are in the Covenant ,wherin little (Children are 


3. But there is no cemmandement in the NewTettament to ob- 
ferve one of the feven dayes of the we+kr. 

4. Second <*s4nfrt>er, although our- Saviour hath fubflitftted Bap- 
tifme to the Circumcifion, he hath not put any fet day in the 
roome of the Iewifh Sabbath. 

5 , Third Anfwer, the obfervation of the firfi day of the week* fi' cm 
the beginning, inforceth not a divine : nfiitution therof, no more 
than the obfervation of Eafier, and of other holy dayes, which 
are of as old date. 

6, Second infiance, of diver fe judgements upon thofe that hav§ 
neqfelled or contemned the obfervation of the firfi day of the 
we eke, anfwer ed. 

j. Third infiance, Man is naturally averfe from the fan&ificati- 

on of the firfi day of the weeke. 
8. Anfwer, fhewing that he is fiuggijh and backward in Godsfer- 

vice, not in keeping of dayes . 
p. Fourth in fiance, of diver fe inconveniences that fb all follow, if 

the obfervation of the firfi day of the weeke be not a divine in- 

I o . Anfwer t$ the firfi inconvenience, that the Church fbould bee 

Lady and Cbfifirejfe of the Sabbath, if it depend on her infill 

tution ) /hewing how the Church may and may not fanftifie a 

day for Gods fervice. 

R 3 *|. Firfi 

24 6 

The Third Part." 

j I. Fir ft sAnfwer to the fecond inconvenience, that fbe may ap- 
point as many or as few day es for Gods fervke as pleafeth her, 
/hewing that both extremities muft be avoyded. 

11, Second <*Anfwer, The Church hath not failed in either of 

I J . Third Anfwer, The £hurcb in her reformation hath taken or- 
der with the multiplication of holy dayes, and brought them 
within a little compajfe . 

iq.Anfwer to the third inconvenience, that the (hurch might 
change the Lords day into another, /hewing that/he might have 
done fo in the beginning, 

I J . The fourth inconvenience, that the appointing of a day for Gods 
publike fervice injojned in the fourth Commandement, /hould 
depend on the Church, is ho inconvenience. 

l6. Saving in cafe no day were appointed, which is not te bee fea- 

I j^Anfwer to the fifth inconvenience, that many men wMnegleft 
the keeping of the firftday of the weeke, if they be perfwaded 
that it is not a divine inftitution, /hewing, that profane men 
will, religious men will not, 

X £ . This zAnfwer is confirmed by daily experience. 

AL L the forefaid arguments, taken in fome fort from the 
Scriptures, being molt weak,as is cUere by what hath been 
faid, it is to no purpofe that fome of thole with whom we 
are indirf erent,dare (ay, that the keeping of Sunday hath as good a 
foundation, and prop in the Scripture, as hath the baptizing of lit- 
tle Children. 

Por although we find no expretTe commandement in the New 
Teftament to baptifme little Children, no more than to keepe Sun- 
day or the firft day of the weeke for a ieventh day of reft, yet we 
find baptifme exprelTely ordained by lefus Chrift, to be-a feale of 
the covenant of grace, and of Gods promifes contained therein, 
which becaufe they appertame to little children, as S. T>eter faith, 
Aft. 2. verfe 39. and that in a manner lo exprefle, that St. ?^/ 
alfirmeth the Children of faithfull Parents to be holy, 1 Cer.~j.ver. 
1 4. we conclude very pertinently, that the feale of theie promifes^ 
which is Baptifme, pertaineth to them. 

Chapter Tenth. x\7 

But we find not any ordinance in the Gofpell to obferve die fe- 
venth day, neither in generally nor in particular, neither I lay, one 
of the feven dayes of the weekeingenerall, nor in particular the 
firft day, or any other compnfed in the order of ieven. The Com- 
mandement to obferve the feventh day under the Old Teitament 
was ceremoniall as was Gods ordinance concerning circumcilion, 
and had in the Law of the decalogue the fame relpeS that circura- 
cilion hath in the covenant of grace. And as our Lord fcftt* Chrifl 
leaving the covenant of grace, firme and Iteady, hath abolilhed the 
figne or circumcihon ; even fo leaving the Law liable m the print*- 
pall fubitance thereof; which is the whole morality therof, he hath 
abolilhed the ceremony or the feventh day eitablifhed in it of old. 

Yet although he thought fit to put in the place of circumcihon, 
which was miniitred to little children,and which he hath abolifhed, 
the holy Sacrament of Baptiime, which conlequently ought to be 
minirtred to infants, he hath not judged convenient to doe the like, 
by eltablithing another hunted day in the roome of the feventh Iew- 
ilh day, which he hath abrogated. For if he had efteemed it con- 
venient, hee had left us an lnflitution thereof as exprefle as of 
Baptifme, which he hath not done, but waspleafed to leave to the 
wifdome and liberty of the Church the appointing of a time for his 

As indeed the Church from her firft beginnings, and as it were 

from her cradle, hath obferved Sunday. But or thispra&ifeand 

cuitome io long continued, fome doc inferretoorafhly, that the 

keeping of Sunday is an inititution of fefiu Chrift or of his Apo- 

ftles. For by the lame realon may be inferred, that the keeping of 

Ealler, and of fome other holy dayes under the Gofpell, is a divine 

inltitution, becanfe it hath beenepractifed in the Church from her 

firll age, not long after the times of the Apoltles. To which con- 

clufion thefe difputers wil not cenfent unto,becaufe our Lordlefu* 

Chrifi hath made us free from the neceillty of keeping fea(ts,by any 

divine obligation as is evident by the texts o£ Saint T^aul alleadgcd 

and explamd in the firlt part of this treatife.The truth is,that cuftom. 

hath introduced, and ever fithence hath intertained that day, and 

lome other holy dayes in the Church, without any commande- 

ment of Iefus Chrift, or of his holy Apoltles, which alio Socrates 

bath recorded in the fifth book of his ecclefialticall Hillory Ch. a i . 

R 4 They 

248 Ik third? a KT. 

6 They produce alfb examples of divers judgements of God up- 

on fund ry per fons, who negle6t.ed or contemned the Lords day 
whence they would prove, that God thereby hath ratified the ob- 
fervation thereof, as ordained by him, Whereunto I anlwer, that 
undoubtedly God may have punched many for the profanation 
of the Lords day , not becaule he hath ordained and commanded 
it, but becaule (according to the order of the Church) this day hath 
beene appointed for the exercifes of Religion, which hee hath com- 
manded. All perfons which let at nought the preaching of the 
Word, the. administration of the Sacraments, publike and com- 
mon Prayers in the aflemblies of the faithfull, and the order of the 
Church, whereby thefe holy actions are ordinarily pra6lifed on the 
frit, day of the weeke, delerve (in the righteous judgement of God) 
to be puniihed with exemplary and publike plagues : and when the 
wrath of God is revealed from heaven againfl: their ungodlinefTe, 
the caufe of their punilhment (to fpeake properly), is the carelefle 
difregard of the holy Congregations, of the religious and fruitfull 
exercifes pra&ifed in them , and of the order of the Church, and 
not any neceflity proceeding from a commandement given or God, 
to obferve the firit day of the weeke, rather than another day. 

5 They urge alfo the backwardneffe which is naturally in men to 

the fan&irication of the Lords day , which is our Sabbath day. All 
wicked men are altogether averfe unto it, and the faithfull and truly 
regenerate too remifle and reShe.Of this they mferre,that the com- 
mandement concerning the Sabbath is moral!,, and the Lords day is 
a divine institution, considering the great contradiction and oppo- 
sition of the nefli againSl it. 

S But it is eafie to anfwer this argument. For this rebellion and 

ftubbornnefTe of the flelh, is not Simply againll Sunday, no more 
than againft another day, but againfl the keeping and applying of 
Sunday to ferve God, toheare his Word, to powre out prayers be- 
fore him, to meditate ongodlinefle and other exercifes of religion^ 
whereunto the naturall man hath no inclination, no more in other 
dayes, than on the day that is ftinted for them. For other wile, to 
obferve a day for palling the time in fporting, in gaming, or. in 
worldly folemmties, theflelh is too too forward to that. Whence 
it followeth, that verily Gods fervice> true religion, and godli- 
ndte in it lelfe is a moral! thing eftablifted of God, feeing the flelh 


Chapter Tenth. 249 

is ib averie unto it. But it isnotneceffary, that the keeping of a 
certaine day of Sabbath, as of Sunday, (hould be of the fame na- 
ture, becaule theHeih hath no averiion to that, faying in as much 
as the oblervation of iuch a day is ordained for Gods fetvice. 

But lay they, if one of feven dayes (and namely Sunday) be not p 
under the new Tellament neceflary to be kept by divine lnitituti- 
on, but onely by the order of the Church, k lhali follow, that the 
Church authority of her felfe to fan. brie a uay tor Gods fer- 
vice, and confequently, that fhe is Lady and MiltrelTe or' the Sab- 
bath, which prerogative pertaineth not to her, but to God alone. % 

That if Ihe hath that authority, the may ordaine as many, and. 
as few dayes as pleafeth her, make all the dayes, or the moil part 
of the dayes of the weeke Sabbath dayes, or onely one often, or of 
fifteens, or of a whole yeere, if (he will. 

That par ticulariy, ihe may change Sunday into another day, , 
which (hould be ablurd, feeing there mall never be any a6hon fa 
important to oblige us to the keeping of another day , as was the 
Rciiirre6tion of our Lord Iefus Chnlt > which fell upon the firit day 
of the weeke, and to move us toconfecrate that day to be a Sab- 
bath day. 

That Eafter, Whitfunday, and other Holy dayes inftituted by j= 
the Church, lhaJl be equall in authority to Sunday. 

That there ihall be nothing ia the fourth Commandement in- 
^oyned to particular men, faving, perhaps to kecpe the time which 
fhallbe appointed in the Church, whereupon they lliall brabble and 
ftrive about the number of dayes ; namely, about the particular Jay 
which is to bee obferved, fome jarring for one Jay, ibmerorano* 
ther, and (6 contending one agaiait another, without hope of a- 
greement, and comming to a certaine relolution. Yea, they (hall 
take licence themfelves, to obferve any day wha:foever they (hall 
thinke good, and dilpence with keeping or Sunday, when tliey 
fhall thinke that they are not tied unco ic by Gods Commande- 

I anfwer, that none of thefe inconveniences is to bee feared, 10 
Asfor thefirll, That the Church (houidhave authority to iaoftifie 
a day for Gods iervice, iffo be God ha:h not appointed one, I fee 
no inconvenience in it. It is true, that it is Gous prerogative ex-* 
clufively to all men and Angels, to fan6f irie a thing, it (an&ifica- 



The third Part. 

tion be taken for a reall and inherent fan&ification , by impreflion 
of bolinefle in the thing, or if a thing is to be ian6tined, to bee an 
eifentiall part, and properly fp called, of Gods fervice. For God 
will be ferved according to his Ordinances, and not according to 
the ordinances of men. But this is not the fan&ihcation that wee 
treat of here, for a day is not fuiceptible of fuch an lmprefllon of ho- 
linefle. And to fpeake properly, it makech no part or Gods fervice 
under the new Teftament, buc is onely an accidental! circumftance 
thereof, whereof God hath left the determination to the liberty of 
tiie Church, i For in that he hath not in himfelfe given an exprefle, 
and particular Ordinance concerning it ; hee hath teftified that bee 
did leave that power to his Church, teaching her onely in generall 
to doe it conveniently. 

And indeed, doth not (lie fan&irle places, when (he appointeth, 
and fetteth them apart, that in them God may be ferved ? Doth (he 
not fan&ifie times, other than Sunday, ordaining fading dayes, 
when neceflky doth require it; and featt dayes, which (he cau'feth 
to be folemnized m remembrance of the Birth, Paflion, Afcenfion 
oflefus Chrift, and of the fending of the holy Ghoit, <&e. All 
Chriftians hold this fan&iflcation to bee indifferent, and no man 
brings her authority in queftion in that refpec^ neither doth any 
blame the holy ufe of thofe dayes, providing (hee carry her ielfe 
wifely, and keepe a due proportion and fit moderation in herftin- 
ting of them. Why then might (he noun the iame manner,afcer Ie- 
fus Chrift had aboli(hed the Iewifh Sabbath, fanctifie the firit day of 
the weeke, to be an ordinary day of Gods fervice, in remembrance 
that on it Chrift rofe from the dead ? Wherein (he takes not upon 
her a mafterie that belongs not ynto her. It is true, that (lie is not 
MiftreiTe.of the Sabbath, to change a day that God hath ordained, 
and to difpence at her pleafure with the keeping thereof. But fince 
there is no day ordained of God to the Chriftian Church for his fer- 
vice, and that which he had ordained of old being expired, (lie hath 
as great authority to appoint a day for Gods fervice, as to ordame 
other circumftances and helpes thereof. 
li To the fecond inconvenience, 1 fay, that the two extremities 

of excefle and defect are to be avoided in this point : For there muft 
,. be, neither fo many Holy dayes ordained, that the faithfull bee in- 
thralled and furcharged wuh them, as wkh an onerous yoke, which 


Chapter Jtnth. 251 

they are not able to beare, «•*#. i j . v*r/. I o. nor fo few, that they 
become unto dum an occationto give themielves over unco pro- 
fanenefle and irreligion. It is certaine , due a day ordinary and 
frequent is necedaty tor many good and excellent ules, as for the 
maintenance of the true religion & godlines,o£ union and Chriitian 
iociety among the raithtull, tor the celebration of the Name of 
God, and conlervation of the remembrance of his benefits towards 
us, by hearing the lame Word, receiving the fame Sacraments > 
and above all , by Common-Prayers , and other points of Divine 
Service, winch being prachfed in the fame time and place with an 
holy afre&ion, by many raithtull incouraging and exhorting one 
another, both by word and by example, are of great efficacie and a- 
vaxlc much with God. If there were not fuch a day, thefe exerci- 
fes not being prattiied ordinarily, thefe duties would alio ealily 
decay by little and little, and men would become llacke and faint- 
hearted in the performance of them : As on the contrary, if this 
day returned too often, and the one upon the heele of the other, 
that might bee troublefbme to the taithfull, and would not onely 
incommodate them in their temporall affaires , which God is 
well pleafed they apply themfelves unto, but alfo would make the 
exercifes of religion to bee grievous and loathfome unto them, by 
reaion of their infirmities in this life. 

Therefore the Church ought not to finne in this point, neither I a 
by excefTe, nor by defect, and farre lefie through defeit than 
through excefle, but having the eitablifrnng orGods publike fervice 
committed to her wifedome, ought to refraine from eitablithing, 
either an exceflive number of dayes, left fliee mould render the 
yoke too heavie ; or too few, as one in a fortnight, in a moneth, in 
ayeere, or in many yeeres , leihne mould ieeme to be flightly affe- 
cted to devotion, and careleffe of Gods fervice. For dayes lb rare^ 
and io diflant, ihould not be fumcient for the entertainment of the 
ends above fpecified, which be fo neceffary for her edification. 

Alfo God hathfo governed her by his providence, that although 
Jefus Chrift hath given her no ordinance for a particular day, yet 
we fee that from her beginnings (he hath alwayes kept at leail 
one in the weeke, to wit 5 Sunday, not through an opinion that 
inafeventh day there was fome greater moment and efficacie foi 
che entertainment of godhnefle, &for the obtaining of' Gods blef- 

ijx The third Part] 

fing, then in another number, but judging it a fit and convenient 
thing to keepe the diitin&ion of weekes, which was already accu- 
ftomedand ufuall in die Church, and to confecrate co God as ma- 
ny c^ayes, at lead, as did the Church of the iewes ; that is one of 
feven in ordinary, and fome others extraordinarily, returning and 
following the one the other afarre off, as from yeere to yeere in re- 
membrance of fome things confiderable, either in the pcrfon of Ielus 
Chrift, or of fome of his mott excellent fervants. 

I g This hath by time growne to a great abufe, through the multi- 

plication of too many and divers feafts, ferving almoft fornoufe, 
but for idleneffe and not:This we fee in the Romane Church, which 
hath ordained an exceilive number of Holy dayes, not onely to 
the honour of God, but alto of Angels, of he and ilie Saints of Fa- 
radife ; yea, of fundry which having never beene men on earth, can- 
not be Saints in heaven : to which dayes they oblige mens confci- 
ences, as to dayes more holy, and more capable to fan&ifie the 
actions of religion done in them, than all other dayes ; nay, as 
more holy than thole things which God hath commanded, foun- 
ding that attempt (but moil fond Jy) upon the fourth Commande- 
ment. Therefore the Church, in her reformation, hath molt juftly 
redreflfed this abufe, and hath reduced the observation of the time 
of Gods lervice, either to Sunday onely in the weeke, or befides to 
a few moe, more rare in their revolution, and confecrated to the 
honour of God alone, to be obferved onely for orders fake, and for 
ecclefiafticall government, that in them her children may apply 
themfelves more particularly, then they doe on other dayes , to 
Gods fervice, but without tying the conlciences of the faithfull far- 
ther than to the order of the Church ; not urging the Holy dayes ob- 
ligatorie immediately on Gods part. 

24 To the third inconvenience, that fhe may change Sunday into 

another day, if the dinting of a day depend on her. lanfwer, that 
happily (lie might in the beginning have made choice of another 
number than of leven, and in the number of feven of another than 
the firft, which is Sunday. For although it be true, that fince the 
refurre6iion of Chrift, no a&ion hath, or (hall be done lb impor- 
tant as this, which came to paffe on the firlt day of the weeke, it 
folJoweth not, that the remembrance of that action was of necef- 
fity to be celebrated once in the weeke, and that a day (hould bee 


Chapter Tenth. 153 

appointed for thac end, more than for the remembrance of others 
of the Lords wonderrull actions , or that the Church was tied by 
neceflity to appoint the firlt day of the weeke for that puipofe, ra- 
ther then another day, upon the fole coniideration, that it happe- 
ned on that day, which in it lelfe is not more obligatory now, than 
it was then ; becaufe the celebration of Chrifts actions, in any day 
whatlbever, is (in it felfe) a thing indifferent, and the Lord doth 
not require, that we tie our felves to the dayes wherein they were 
performed. Andio this confideration was no hinderance, why in 
the beginning the Church might not have made choice of another 
day then Sunday, 

But feeing Sunday is eitabli(hed by a long cuftome, for the re- 
gular and ordinary day of Gods fervice,feeing the raithfull Clinici- 
ans kept it in the beginning, through reipect to the refurrevtion of 
Chriit, and fo it is become ufuall every where by degrees, feeing al- 
fo time hath confirmed this cuitome, and it hath beene ratified by 
Imperiall conititutions , and divers ecckiialticall ordinances , I 
eiteeme it ihould be an imprudent and impudent courfe to attempt 
the changing thereof inco another day. 

The fourth inconvenience, that particular men iriall have no- j j 
thing injoyned of God unto them in the fourth Commandement, 
nor many other part of Scripture, concerning the time of Gods 
publike fervice, faving that they obferve the time prefcribed in the 
Churchj according to the will of thole that are in authority, is not 
an inconvenience , but is in effect the whole fubftance of the 
Commandement, in regard of particular men, to whom God ha« 
ving injoyned in the three former Commandements, to ferve him 
particularly every day, and upon all occaflons, in the fourth he in- 
joyneth them to doe it publikely together, and to obferve the time 
appointed for that purpofe by ecclefiafticall difcipline. 

The inconvenience to be feared mould be, in cafe no order at 1 5 
all were eftablilhed in the Church for the time of Gods publikc fer- 
vice, and every particular man were left to his owne choice, which 
mould caufe a diiordered diverfity. But this were to forge feares, 
where there is no caufe. "For order hath beene taken with that in 
the Chriftian Church from her beginning, and it hath beene forti- 
fied by ule and cultome, fo that particular men, if they luppen to 
come to places where there is no Church, no dikipline ordered, 

- will 


The third Part. 



will not omit, being religiouilydifpofed and fearing God, toob- 
ferve the day which the Chriftian Church hath chufed and pra&ifed 
fince f o many ages. And as God, when he commandeth a frequent 
reibrting to the holy aflembiies, giveth no injunction to particular 
men,but in dependancy upon the order which mall be etlabiiihed in 
the Church for fuch meetings, even fo he tieth them to the fame de- 
pendancy, when he ordaineth that a certaine time be appointed for 
the faid publike meetings. 

For the fifth and lalt inconvenience, iome feare leaf t particular 
men mould prefume to obierve any other day at their leaiure, and 
neglect the keeping or Sunday, if they be taught that they are not 
bound unto it by Gods command. Whereunto 1 anfwer, that«if 
thefe particulars be prorane men, which make light of the exercifes 
of godlinefTe, and of the order of the Church, in all likelihood 
they will doe worfe, and keepe no day at all. But for fuch unruly 
wigh:s wee need to difquiet our (elves too much. For it is not in 
our power to prevent and hinder all the abufes and profanations 
which they would commit, although they were perfwaded that 
Sunday is a divine inftitution. He that U ukjhsI, It* him be nnjttft 
flill : and he which is filthy , let him be filth j ft ill : Nay although 
they might be recalled, it is not reafonable, that to refcue them we 
ihould ipe?ke or write any thing againft truth. 

l£ they be men which cake to heart religion and godline(fe,and 
carry a due refpecf. to the order of the Church,no fuch unrutinefte is 
to be feared of them : For becaufe the preaching of the word,the ad- 
ministration of the Sacraments, publike and common prayers are 
meanes ordained ©f God for the maintenance of godiineile and of 
true Religion, and Sunday is eitabliihed by the order of the Church 
for the pra&ife of thefe exercifes, they will make great account of 
that day, and obferveit, not for its owne fake, knowing that it is 
not in it fdtt more efteemeabIe,nor more belonging to Gods fervice 
then another day, not alio though opinion that God hath particu- 
larly ianclified it by bis ordinance, and that their. confeience is in 
that refpeft more tyed unto it then to another day -but becaufe they 
have a fpecial! regard to the order of die Church, which being very 
^ood and profitable, they know they are bound to fubmit them • 
ielves unto it, feeing God hath commanded it, although m general! 
termes, yet molt exprefleiy in his holy word. They wi 1 1 alfo feare 


Chapter Tenth. 


to contemne that day, and in lb doing co linue,noc in confideration 
of any dignicy of chat the day hath of it felfe, or clue God hath gi- 
ven it, whereby it ihould oblige more than another Jay, and make 
die contempt thereof more blame worthy ; but in coniideration of 
Godsfcrvice whereunto ir is applyed by the ordinance and cuftome 
of die Church. "So then a particular Church will conforme her 
felre to the order or" all other Churches, and the particular mem- 
bers of each Church will fubmit themlelves to the order received in 
k, and fo all (ball religioutly celebrate Sunday, becaule by the order 
of the Church, it hath beene obferved fo long and in all places 
where the Goipeil was preached, for the publike exercife of Gods 

To fliew that the foretaid inconvenience is not (b much to be 1 2 
feared, it is a thing common and well knowne, that our Churches 
ordaiac upon divefcfo occadons extraordinary dayes of farting, 
and of particular prayers, and command the whole people to come 
together for that ^nd in thcie dayes, which are otherwiie common 
and worke dayes. 

There are alfo in many Churclwyeereiy feaJIs injoyne J by the or- 
der and difciplinc of the Church, as of the Nativity,PaiTion and A£- 
cenlioncf Chrift, cVc. wherein the people is gathered together to 

ed unto them in that name ? And yet we lee not any of them under 
that pretence neglect the keeping of thole dayes, or prefume to or- 
daine others at then pleafure. Some profane men may attempt iuch 
a thing, but honeft men which love the Word of God, and the ex- 
ercifes of godlinefle, will lubmit themfelves to the order of the 
Churcb,.and oblerve fuch dayes, not as I have laid, for any particu- 
lar commandement that God hatlvgiven concerning them,(eeing in 
this refpeft they know they are free, yet through refpeft and atfe- 
ftion towards the order of the Church, and true devotion towards 
the holy excrciles whereunto ihee hath thought fit to apply iuch 
dayes , ■ • ■ _ * 

It is even fo of Sunday, betweene which and thefe otlier dayes 
there is not in effect any difference in regard of a neceifity to keepe 
them, laving that Sunday is more ordinary and freuuent then thefe 


i 5 6 The third Part. 

others are, which being joyned to the antiquity and generality of 
the obfervation thereof ever fince the beginning of theChriftian 
Church, hath worthily purchafed unto it the precedence of credit 
and refpe<5t, to all other dayes which may be extraordinarily now 
appointed by the Church for the exercifes of Religion. 

This is all that 1 have to fay concerning the inftitution and fet- 
ting a part of Sunday for Gods fervice, which hath beene the mat- 
ter of the third part of this treatife. 


The tndof the third Part. 

****§**§!****** 8**$*§£*$*SS* 






Concerning the obfervation ofthe Sah 

hath day under the Ancient Teflament, and of 
Sunday under the New Testament. 

Chapter Fir ft. 

What Ttxu the obferVation of the Sabbath day under 
the Ancient Teftament. 

I . The two chief e points of this fourth and laft part . 

a, tsf/l fervile workes of profit, or of recrtation were forbidden 

on the Sabbath day. 
3 . Tea the leaft unnecejfary workes, as togoe ont of doores, toga* 

ther Manna. 

To prepare it on that day . 

Commandement wot given to the people to prepare it the day 


T^efutation of the contrary opinion. 

Hove it came topajfe that the (Jlfanna, being kept according f 

the Commandement, did notftinke, 

S 8. Other 

258 The fourth Part. 

g . O cher examples of fma/i things which it was not lawfuH to doe 

on the Sabbath day. 
p. Workes lawfuR on that day •were the worses of the ceremonUU 

I o. Workes of love, of mercy and of compujjion. 

1 1 . Workes of urgent necejfity. 

1 2. Whence it is evident, that the obferv ation of the Iemfi Sab- 
bath was very precife and exacl. 

lAving declared Efficiently die nature of the Sab- 
bath day, which was the maine point in this que- 
ftion ; . I will difpatch briefely the laft point con- 
cerning the obiervation thereof, by a holy reft and 
ceffation of all lervile workes commanded of God, 
and will (hew, how rarre the Iewes were bound 
unto it under tine ancient Teftament, and how farre, or whether 
Chnftians are obliged unto it under the New Teftament : For this 
alfo is called in queftion. 

This is of it felfe cleerc inough by that hath beene already 
faid in the three rlrft parts. NevertheleiTe to give a more full decla- 
ration and fatisfa&ion, I lay, that we know Efficiently what was 
the obfervation of the Sabbath day under the Old Teftament,feeing 
God had both in generall and particular ordered it by his lawes. In 
generall he commanded a moil exa& reft and ceffation, and decla- 
red it by a redoubling of the words which he makes ufe of in this 
point, faying fometimes that the [event h day is a Sabbath, or Heft 
rf Reft, Exod. id. verfe 23. Exod 3 1. verfe 1 5 . Exod. 3 5 . vcr> 
2. Leviticm 23. verfe 3. that is, a day wherein he would have 
them to reft molt precifely from all workes, as it is faid in the fame 
places, which workes he otherwhere intitleth fervile workes, 
Leviticus 2 3. verfe y, 8, 2 3 , 25. Numbers 28. verfe 25. that \s % 
appertaining to their temporall and ordinary callings, which they 
were wont co doe on the iixe former dayes of the weeke, either fat 
profit, or for recreation, and other uies (imply civill, domefticke, 
earthly; which he parties fortieth in diverfe places, as for exam- 
ple, to husband the ground, toreape, to cut grapes, to tread wine 
prefles, 8xod.%^\. verfe 2 I . Nehem. 1 3 . verfe I 3 . to buy and to 
1«U| 2{ehem % I o. verfe 3 1 • hold markets andfaires for buying and 


Chapter firfl. i^ 

felling of wares, meat, drinke, to Cart, to carry burthens, Nehe. 
I j. verfe I 5, 16*, 17, 18. Ierem. I 7. jRw/J 2 1, 22, 23,24. to 

goe out of their houfes for any end whatsoever behdes their retor- 
ting co the holy convocations, as to goe a voyage, and to doe fuch 
like actions, Exod, 16. verfc 29. 

This ordinance to doe no manner of work on the Sabbath day, 
was io precife, that God forbad them to doe the leafr. workes, even 
thole which might be done without travell or diftra6tion. For ex- 
ample, they were interdicted not only to make long and painerul! 
voyages and courfes, but alio to goe out of doores to walke, al- 
though foftly, without urgent necefTity , as to goe out for to gather 
Manna when they were in the Wildeinefle, Exodw 16 . ver.iy. 
winch they might have done without paines, becauie it was to bee 
found at their doores, and they were not to goe farre, nor to take 
more paines than to iioope a little, nor beftow above a very fhort 
time, and that betimes in the morning, becauie when the Sun wax- 
ed hot it melted, neither could that have hindred them rrom lan6h- 
rying the Sabbath with all the exercifesof Gods iervice. 

Ne ver the leiTe, God forbad them that light and fmall*worke, 
and lealt they mould take that little and fmall diversion, purpofely 
he rained not downe Manila upon them on that day,but the day be- 
fore gave them bread for two dayes, and when ibme of tkepeople 
went out to lee, if there was any on the Sabbath day, they were ea- 
gerly blamed, as breakers of the Sabbath verfe 2 7, 2 8. And there- 
upon God commanded them to abide every man in his place, and 
that no man thould goe out of his place on that day to gather Man- 
na verfe 29. Like wile concerning that meafure which they had ga- 
thered the day berore,for the Sabbath day,he in joyned them alio, to 
bake and prepare it on the fixt day, and to beware to delay and put 
off the preparing thereof to the leventh day, leall they mould pro- 
fane the Sabbath. This is expreffely fet downe in thefe words, 
Exod. 16, verfe 2 3 . To morrow n the reft of the holy Sabbath un- 
to the Lord : 'Bake that which yon will bake to day, and feeth that 
yeewill feeth, and that which remaineth over, lay up for you to bet 
kept nntill the morning. The ienl e of which words is evident,that 
as God on the day before the Sabbath rained Manna for two dayes, 
fo they mould prepare it on the fame day for two dayes, baking that 
which they would bake, teething that they would feeth, and frying 

S 2 tlian 

260 The Fourth P a rt. 

that they woulcf prepare fo, and after they had eaten of it fufficient- 
Jy for that day, they (houd lay up the reft ib prepared, to be kept un- 
till the next day. 

For if y as fome doe efteeme, God would have differed them 
to prepare on the Sabbath day that which remained over, and the 
fenfe of the forefaid words were onely , that on Friday they 
mould prepare and make ready fuch a portion as they mould thinke 
fufficient for the meat of that day, and keepe the overplus to be pre- 
pared the next day, God had not given them on Friday bread for 
two dayes, and had not forborne to raine down Manna upon them 
on the Sabbath day . For it had been farre leffe paines unto them to 
gather on the feventh day the meafure that was needfull unto them, 
then to make it ready afterwards. Neither is it likely, that after he 
had forbidden them, and had taken from them the meanes to gather 
any on the Sabbath hay, hee gave them liberty to bake, ieeth, frie 
and prepare it on that day. Therefore wlWn he lent them twice as 
much Manna the day before the Sabbath, he did it manifeftly, that 
they might both gather and prepare double portion the fame day, 
and reff aine from preparing any on the Sabbath day. 

And wherefore had CfrLofes advifed them fo carefully on Fri- 
day, rather than on the other dayes to bake that which they had to 
bake, but to tell them that the fame day they ought to bake the dou- 
ble meaiure which they (liould gather? For other wife this advertife- 
ment had beene to no purpofe, becaufe they were wont every day 
to bake the portion which they had gathered for the day, knowing 
that without a warner. But they could not well know, without 
information, that they were bound to prepare on the fame day the 
two portions which they had gathered for two dayes. And to ihew 
yet more cleerely, that what they layd up for the next day they 
kept ltbaken, Cfrfofes faid not unto them, bake to day that which 
yee have laid up, but only, Eat that to day, For to day is the Sab- 
bath unto the Lord> verfe 7 5 . which realon was as valuable to hin- 
der them from preparing, as from gathering it, the one being no 
more neceffary then the other. For as Go d gave them the 
meanes to gather double me ifure on the (ixt day, io had they on the 
fixt day the means and leafure to bake and prepare that double mea- 
fure, and were not conitrained by any neceifity to referve a part, or 
to prepareand bake it on the Sabbath day. 


Chapter Fir ft. 261 

It is obje6ted againll this, that if they had layd by the Manna 
prepared and baken till the next day after, it had not beene a won- 
der, that it did not ftinke, neither was there any worme therein y 
where neverthelelTe is related as a marvell, verfe 24. feeing baking 
and feething hinder all llinke and breeding of wormes. But tins 
obje&ion hath no weight, and is not to be regarded. For although 
the Manna lb prepared might naturally remaine found and wbofe- 
fome untill the next day, yet by Gods Almighty power and righte- 
ous judgement, it had ltunkeand bred wormes, it it had beene kept 
otherwile then hee had exprelfely commanded : For undoubted- 
ly, the Manna unbaken and unprepared might have beene kept on 
any other day of the weeke, till the next day, without corruption 
or any noyfome fmell. The only caufe why it ftunke, and bred 
wormes, was Gods prohibition to leave of it till the mormng,ver. 
ip, 20. which prohibition, proceeding from lb powerfu.U; and 
righteous a La wgiver, was of iuch forct^that it had itunke,and bred 
wormes being kept till the next morning of any day whatlbever,al- 
though the Ifraelites had done their utmoit indeavour, by baking 
feething, frying, and by all other poilible meanes to keepe it from 
putrefaction. And therefore it is well noted to the purpofe, that 
being laid up baken and prepared on Friday for Saturday, it ftunke 
not, becaufe that being done according to Gods commandement, he 
retrained his judgement, which he had dilplayed in another day, if 
they had kept it till the next morning. 

Moreover, God gave another prohibition to his people, faying, 
Ye Jhall kindle no fire thorowotit your habitations on the Sabbath 
day^ Exod. 3 5 % verf 3 . although it was an action of little impor- 
tance, ioonedone, and bringing nodifturbance to Gods fervice. 
A man went out, and gathered ltickes on the Sabbath day, for his 
prefent neceflfitie, as it is to be prefumed. For this hee was, by 
Gods exprefle command, ftoned to death, as a manifelt tranfgrei . 
four of the Commandement concerning the Sabbath, Huml\ 1 5 . 
^^^.32,33,34,35. To fay, that he was ftoned, notfo much for 
gathering ftickes on the Sabbath, as for doing it through a too bold 
contempt of that day, is a fuppofition uncertaine, and it is farre 
more likely that he did it through negligence and unadvifednefle,' 
than through contempt and prefumptuous audacitie : and that this 
unwarinefle, whereof he made an open declaration, orfome other 

S 3 apparent 

2 <& 2 TbefirftPABLi: 

apparent excufe, wherewith he ihielded himfelfe, and which was 
thought to be true, or alio the manifeft ilightnefle of the action 
was unto them a caufe of doubting, if they (hould put him to death, 
according to the Ordinance of the Law, Exod. 3 I. verf. 14, 1 5. 
And fo much the rather, that God (hewed indulgence to thole 
which through errour finned againft his Commandements, as may 
be feene in the fame fifteenth Chapter of N umbers ^trie 2 2,2 3 ,24, 
And therefore it was thought neceffary in this occafion to coniulc 
the mouth of the Lord, who ordained, that this man mould bee 
ftoned to death by the whole multitude : This he commanded to 
conciliate lo much more credit and reverence to his Law touching 
the Sabbath, to give to underftand, that it had particular reafons 
wherfore it ought to be exactly obfervcd,and that the lighten 1 faults 
againft the reft of the feventh day were not pardonable,and to make 
( by this example of feveiity) the Ifraelites lb much the more reare- 
rull to violate the Sabbath, andcarefull toabftaine in it from all 
fervile workes, even from the leaft. And indeed, God in the de- 
nunciation of the puniihments againft the tranfgrcflburs of tins 
Law, hadnotfaid, that he onely who Ihould profane and vilipend 
the Sabbath, but more generally, that hewhojhoulddoeanjworke 
therein {hould be put to death, and focut off from among his people, 
as may bee feene in the forefaid 3 5 . Chapter of Exodus , verle 2. 
Alio fome of the contrary opinion to this which I defend, acknow- 
ledge that it isfo, and thereupon vouch, that in this rigour of the 
Law, condemning a man to die for gathering ftickes on the Sab- 
bath day, there was fome ceremonie added to the moralitie of the 
Commandement concerning this day, andinjoyned to the Iewes 
in that time of infancie, and that it obligeth us no more than o- 
ther ceremonies annexed at that time to moralities : Whereof 
Speech (hall be againe made hereafter. 

Mar j Magdalene, and Mary mother of lames , durft not 
worke on that day, to imbalme Chrifts body, but delayes to doe 
it, and to buy the lpices neceffary thereto, till it waspaft, though 
they might have done it inaihort Ipace, rifling on that day, ac- 
cording to the Commandement ^Mark^A 6.vcrf % \. ^ul^.2^ m ver.^6. 
a-nd thinking themfclves bound to the precile obf ervation of the 
faid Commandement, becaufe they knew not that it wasaboliined 
by cur Lord Ieftis Chnft. 
. ■•'■>"" So 

Chapter fourth jp» 

So it is evident, ohat the obfervation of the Sabbath was to the 
Iewes moil precife and exaft. Neither was it lawrull unto them to 
doe any outward and corporall workes, faving thofe that were ne- 
celTary tor the outward and ceremoniall fervice which Goo 
required on that day, as to the Levites and Prielts, to kill and drefTe 
chebeaits for the Sacrifices, and to burne the fat upon the Altar, 
Numb. 2 8. verfe Q. Matth. 1 2. verf 5 . to particular men to cir- 
cumcife their children, John y. verf 22, 23. to walke a certaine 
ipace from.home to the place of Gods fervice, where there was an 
holy convocation ordained of God on the Sabbath day, Levi*. 23. 
verf^. which may be gathered out of the fecond booke of the 
Kings, Chap. 4. verf. 23. Where the husband of the Shunamite 
asked her, wherefore fhe would goe to the Prophets, feeing it wa* 
neither new Moone, nor Sabbath ; which theweth, that it was 
lawfull to goe on the Sabbath day to the places where Gods Pro* 
phets abode to teach the people, Or the Prieits to minifter to the 
Lord in things belonging to his fervice. And this diftance of way 
was by tradition limited and Hinted to two thoufand common 
ftept , as may be gathered out of the twelfth verfe of the fell chap- 
ter of the zAtls , where the diftance betweene the mount of 
Olives and the to wne of Ierufalem ( which was of fo many fteps ) 
is called *A Sabbath day es journey : which tradition and ordi- 
nance concerning a Sabbath dayes journey, which is not formally 
prefcribed in the Law, fome are of opinion that it had its originall 
from the injun6tion given to the Ifraelites in the fecond Chapter 
of Numbers and the fecond verfe, to pitch under their fhndards 
about the Tabtrnacle ofafpgnation over againfi it^ or a little farre 
of from it. And in the third Chapter of Iojhua, verfe 3, and 4. 
which doe explicate this diftance, to goe after the Arke of the 
Covenant, keeping betweene them and it thefpace of two thoufand 
cubites by meafure, which journey by contequent they were of ne- 
ceflity to make every Sabbath day during their abode in the wilder - 
nefle,to come to the Tabernacle of affignation where the Arke was, 
and to afliit there to the holy convocation ; which by Gods com- 
mand was folemnized on that day, Lev it. 1 3 . verf 3 . which after- 
ward the Doctors of the Iewes tookeand eitabliiTiedfor a rule of 
the journey, which a man might make on the Sabbath day for 
Gods fervice, and for holy and religious ends. There be fome who 

S 4 %> 


Thz Fourth Part; 

fay, that they extended this licence of two thoufand cubits, to walke 
for recreation and partime. But this hath no ground in the Law,as 
I conceive. 

Moreover, they were alio permitted on the Sabbath day to doe 
workes of charity, mercifulnefle, and compaflion; neceffary to 
themlelves, or to their neighbours, yea and to their beafts alio. As 
to flie, and to fight, to lave their lives, and to defend themfelves in 
time of warre. As Eliah threatned by Jezebel fed for his life, and 
went forty dayes and forty nights unto Horeb } whexein there were 
many Sabbaths, 1 Kings ip.^.3, 8. As the Iewes decreed to de- 
fend themfelves on the Sabbath day, if their enemies came to make 
battell with them on that day, 1 Maccab. 2. i>. 4 r . having learned 
wifdome by the example of their brethren, who being affaulted on 
the Sabbath, chufed moft unadvifedly to dye rather than to make 
refiftance for their lives, v . 3 6, 3 7, 3 8 . As, according to the opi- 
nion of fome, it was on the Sabbath day that the Israelites fought 
againft Ierico, Iof % 6. verfe 15, 16, 20, 21. and againit the Syri- 
ans, I King.lO, verfe 19. but this is not evident enough. As al- 
io to care, dreflfe, cure, heale ficke f olkes, which Chrift taught the 
Iewes to be lawfull, and did often himfelfe, as we fee in diverfe 
places of the Gofpell : As to lay hold on a poore bead, and lift it 
out of the pit, that it was fallen into on the Sabbath day, Mat. 1 2., 12. lead it to watering, giveitfoode, and doe unto it all 
other neceffary things, Luk^ 1 5 . ver. 1 j . ^ 

kj An importanrand urgent neceflity, which could not be fore- 

feene, prevented, hindred, and admitted no delay,made lawfull un- 
to them on the Sabbath day,acl:ions which otherwife had beene un- 
lawful; As although they were forbidden to prepare meat to eat it on 
the Sabbath day, yet if a man could not get meat to prepare, or was 
deprived of all pofTible meanes to prepare the meat he had, nor find 
meat made ready on the Sabbath day, and that he were in danger to 
itarve, I efteeme that rather than he fhould liiffer incommodity in 
his health, or danger in his life, God was well plealed that hee 
fliould prepare fome on the Sabbath for his lullentation. For upon 
this ground Iefus Chrift maintained againft the Pharifees the acti- 
on of his Difciples,who being an hungred in following \\\m pluck? 
cd cares of corn e, and did eat 3 rubbing them in their hands ', Afat . 
) 2. verfe \ , Lnk^ 6. verfe 1 . likewife, although they were for- 


Chapter fourth 165 

bidden to kindle the tire on the Sabbath day, yet if they had beene 
pin.hed with fome urgent necetlity, I doubt not but to kindle the 
fire had beene acceptable to God. I elteeme, that the like judge- 
ment is to be made of all other actions of the like nature,although 
other wile forbidden on the Sabbath day. 

Theie reafons taken from Gods fervice, when externall and 
corporall ad ions pertained unto it, from charity and companion or 
from fome great and urgent necefHty, being excepted, it was not 
Iawfull to doe any workes of common and ordinary labour,nay not 
the leaft, during either the time of Gods fervice in his houie,either 
arbre or after i:,publikely or privately in the whole ipace of 4. and 
twenty houres betweene the two evenings,as is evident by the pro- 
hibitions,fo exprefle/o particular,fo frequent made concerning that 
matter. T>hilo in the iecond booke of the life of Mofes, faith, that 
it was not Iawfull to the Iewes to plucke on the babbath day a 
bough, a fruit, a leafe of a tree. And all the %abbins of the Iewes> 
which writ of the obfervation of the Sabbath, goe farre beyond 
whatfoever is exact and preciie in the Law or'God,forbidding acti- 
ons farre lighter, and of farre lelTer moment, then all thofe that are 
particularized in the Law, 

Chapter Siconcl. 

What is the obligation of Chriftiatu to the 
obfervation of Sundaj for the man* 

1 1 They Are not bound by aD ivine prohibition ,and for confeience 

fake to abftaine from any fervile works* 
a. Fir ft T^eafon, the fourth Cammandement bindeth them not 

3 . Second T^afon, the order of the Church neither doth, nor car, 

oblige their confeience t9 4 Iewijb abftinence* 

4. Third, 

t66 Tl:e fourth Part, 

ij. Third Reafon,Thofe of the contrary opinion urge not thtri- 
ged abftinence of the Iewes, from nil manner of vporke. 

^ , When fore they fhould not urge any abftinence at all^cont rary to 
£hriftian liberty. 

6. For Chrifiian liberty extends it felfe equally to all, and is not 
reftrained by the fourth Commandement. 

X A S for Chriftians living under the New Teftament, they are 

/-\ not obliged to fuch an obfervation of their Sunday, as the 
JL JLlewes were to their Sabbath day. And I beleeve not, any 
wot ke external!, corporall, fervileof their ordinary callings, law- 
full on another day, to be unlawfull on that day, by a divine prohi- 
bition, and obliga-ion of confcience, to abftaine from it in confe- 
quence of fuch a prohibition. 

z This refulteth by neceflary confequence from that hath beene 

faid before. Tor if the fourth Commandement, in as much as ifr 
prefcribeth a certaine day of reft, to wit, a feventh day, or the laft 
of feven, bindedi them not, as hath beene (hewed ; there is no rea- 
fon why it (hould rather oblige them in the exaft prohibition of all 
worke on the Sabbath day, bccauf e this was as well a part ot the ce- 
remonies and government of the IewiQi Church, as was the ap- 
pointment of a feventh day of Sabbath. 

5 if they keepe not their Sunday by Gods Commandement, but 

according to the order and ufe of the Church, as I have alfo prjjfred, 
no more are they bound by Gods Commandement, to ceaie on Sun- 
day from all their ordinary workes, but only as farre as the ufe and 
order of the Church eftabiilhed for the publike exercif c of Gods 
iervice on that day doth require it, without any further obligation 
of their confcience. Now this order cannot and mould not ob- 
lige them to an abfiinence like unto that of the lew, s under the O d 
Teftament. For it were needrull for this, that God himfelfe had fub- 
ltitttted Sunday to the Sabbath day, and pofied over to that day the 
rigorous right of this day, commanding the fame abftinence in the 
one and in the other ; which is not. The fubftitution of one day to 
the other was done by the Church, and the reafons of an abftinence 
lo precife on the lewiih Sabbath, which were wholly typical], ha- 
ving no pi ice at all in the New Teftament, the faid abftinence 
ought not to be any more in vigor, neither ought our Sunday to 


Chapter fecond. i£ 7 

ulurpe the fame vigour of authority over us,to make us refraine from 
all kind or" wonke, which the Sabbath day polTelTed over the Iewes, 
by Godsexprefle eommandement. 

The fame is eafily proved by good reafon, grounded upon things 4 
which thole againlt whom we difpute are contained to ad vow. 
For if Christians were obliged alio to an abitinence of outward 
and fervile workes, which to thelewes wereunlawfull on the -Sab- 
bath day, it mull be in confideration and by vertue of the prohibiti- 
ons given to the fame Iewes in the fourth Commandement, and in 
other places of the Old Teftament,to doe fuch workes on that day ; 
feeing otherwife, to doe them is not a finne, if we confider the 
thing abfolutely in it felfe. This power of the fourth Commands 
ment is extended to all Christians by thofe that are contrary to the 
opinion which I mamtaine. And neverchclelTe, they avouch al- 
moft all of them, that under the Goipell we are delivered from the 
rigour of an exaft obi ervation, fuch as was the obfcrvation that the 
Iewes were fubje6red unto, that we have greater liberty, that wee 
may on our Sabbath day kindle the fire, make meat ready, not only 
for our ordinary retention, but alio for feaits and bankets, fothey 
be not too fumptuous, goe abroad for other ends then for Gods fer- 
vice, as to walke, and doe other fuch things, and that without the 
cafe of urgent neceifity, which fometimes made them lawful 1 to 
the Iewes themfelves. They call fucha&ions workes of Chriftian 
liberty, which they acknowledge to be permitted to Chriftians, al- 
though they were not permitted to the I ewesj as were the workes 
of godlinefle, mercy, and urgent necelTity, whereof there is no dif- 
ficulty but they may be done on the Sabbath day. This only they 
require, that thefe workes of Chriltian liberty bee done w it \out 
fcandall, without any difturbance of Gods fervice, and without 
any hinderance to the San&ification of the Sabbath. 

Now it is molt true, that we are delivered from the necelTity of 5 
this lb rigid obfervation. But I aske them, wherefore we lhal'l bee 
permitted to doc fome workes which were prohibited to the Iewes 
on the Sabbath day, as to kindle the fire, prepare and drcfie meat, 
walke abroad without necelTity, and not other workes,which were 
not forbidden more ieverely than the former, as to plough, ibwe, 
reape, carry burthens, &c. The one and the other were alike lm- 
lawfoll to the Iewes, in vertue of the interdiction given in the 


i6& The third Part; 

fourth Commandement, and reiterated fo often eliewhere. If this 
interdi&ion tyeth ftill our hands under the New Teftament, and 
iuffereth us not to do thefe lail workes and other fuch like,I would 
faine know,upon what ground they hold,that it releafethand furfe- 
reth us to doe thefe former workes ? What reafon have they to ex- 
tend our Chriltian liberty to the one, and not to the other, feeing 
there is no relaxation given us for the one more exprelTely than for 
the other ? Seeing alfo meanes may be found to doe the laft,as well 
as the firft, without fcandall, and without any let by either to the 
San&ification of the Sabbath day ? 

Therefore we muft of necelfity confeffe, that they are equally 
permitted, or equally forbidden,feeing the fourth Commandement 
maketh no diltin&ion. Now they advow that fome workes are 
permitted to us, which were by the fourth Commandement forbid- 
den to the Iewes, and are workes of Chriftian liberty. Whence I 
conclude, that all other workes are alfo of the fame nature, that we 
have liberty to doe them all on our Sunday , and that as the fourth 
Commandement obligeth not Christians to keepe the leventh day 
which it prefcribeth fo precisely, no more doth it oblige them to do 
no manner of worke on that day. For thefe two parts of the 
Commandement are alike precife, and the one is of as great autho- 
rity as the other. 

Chapter Third. 

Jfnfwer to a reply made to tfo argument af the prece- 
dent Chapter. 

1 . <tA getter all reply , that the workes forbidden particularly Jo ad 
reference onely to the abode of the people in the wildernejfe. 

3. Firft AnJwer,The Commandement to tary at home on the Sab* 
bath day was perpetuall. 

3 . Second t/infwer^ The prohibition to prepare meat was perpetu- 

4. The 

Chapter Third. 169 

4 , The fir ft reply to this <±Anfwer refuted. 

y . The faid reply is not well grounded on the example of 4 T-'hari- 
fee, who called Chrifi to eat bread on the Sabbath day. 

6. Confirmation of the refutation of the faid reply by the Scrip- 

7. "By the testimony of Saint tAugufiine, and of Saint Ignace, 

8. The fecond reply taken from equality, yea from oddes of re a- 
fon refuted. 

9. A mystery hidin.the prohibition to cooke meat on the Sabbath 
day, dec. 

10. Third Qsfnfwer, the prohibition to kindle fire was perpetual! , 
and net referred to the building of the Tabernacle. 

11 . If it was referred thereto, it w>u onely by application . 

12. ff it was not law full to kindle- fire for the fifes of the Taber- 
nacle y farrc lejfe for other nfes. 

13. Confirmation of this anfwer by reafon, and by the tefiimony 

24. Fourth tsfnfrver, The p articular prohibitions were explica- 
tions of the gener all prohibition of the fourth Comm-dndement. 

1 5 . Fifth and lafi <^Anfwer^od hath' no where made an exception 
of any worke on the weekelj Sabbath, as he did on the Sabbath 
of the Takeover. 

SOme of the contrary opinion have feene the difficulty pro- 
pounded in the former Chapter, to wit, that there is no rea- 
fon to fay, that fomeworkes which the Iewes were forbid- 
den to do,as wel as all other,by the fourth Comman dement are per- 
mitted, but the rehVare not permicted, if k be true that the prohibi- 
tion of the fourth Gommandement obhgech us, as chey pretend. 
Therefore they lay, that theie workes, which, as they confefle, we 
are permitted to doe, as to kindle the fie, and to make meat ready 
on the Sabbath day, were permitted to tbe I ewes as well vis unto us, 
and are not comprised in the prohibition of tile fcunh -Commande- 
ment, and that the particular prohibitions winch are made in Exo- 
dus Chapter 16. and 35., ha.kdj-.vt only to the 
time of the peoples fojourning in the wiidtrneiie, an 1 were Groun- 
ded on reasons particular to that time. 


170 V)e fourth Part* 

^_ • ■ > • 

But this is an affirmation without ground, and without all 

2 likelihood. For to ipeake of the injunction given them, to tarry 
every man in hi* place, and not to goe out of it on the Sabbath day, 
£xod. 1 6 m verf. 29. it is true, that it was given them by occafion of 
the Manna, to the intent that they ihould not goe forth to feeke 
any, yet undoubtedly it was extended alio to all other things of 
the like nature, to wit, to all bodily and earthly ends, God by that 
one example forbidding them to apply themfelves to the feeking 
of them, there being a like reafon for all. Hay, bodily and earth- 
ly, becaule a fpirituall and heavenly end was excepted by, the third 
verfe of the three and twenty Chapter of Leviticus , and there was 
no other end but fuch a one, which might be an exception from the 
faid prohibition. W ill any man lay, that during their abode in the 
wilderneffe, they might freely and without offence goe about other 
worldly buiinefles, the gathering of Manna excepted I This goeth 
beyond all femblance of truth : And therefore, it this was not left 
to their liberty, the prohibition of the iixteenth Chapter of Exo- 
dus had a farther regard than to the Manna onely. Now if they 
were retrained in the wilderneffe , and durf* noc goe forth tor 
earthly imploiments, as to gather Manna, what reafon can be allea- 
ged, why in the land of Canaan they were free to come and to 
goe, and trouble themfelves with the care and purfuit of the bread 
thatptriiheth, and of other things of this world ? 

The fame judgement- ought to be made of the prohibition to 

3 to cookeand dreffemeat in the wilderneffe on the Sabbath day, 
which meat was Manna : wherefore ought not this prohibition to 
have place in the land of Canaan for all other meats ? The Ifraelites 
had they not leifure in Canaan to prepare their meat the day before 
the Sabbath, as much, nay more than they had for the Manna in 
the wilderneffe ? Nevertheleffe, the day before the Sabbath, which 
was the fixthdayoftheweeke, God laid to them concerning the 
Manna, Bake that -which ye rviJlbakf> andfeethe that which ye will 
feethe, and all that remaineth lay it up to be kept tilt the morning 
for you. And why ? To morrow, faith he, u the reft of the holy 

Sabbath unto the Lord^Exod. 1 6 .verf .2 3 . words which (new,that 
the obfervation of the Sabbath day by him prefcribed unto them, 
with reipect not onely to their pilgrimage in the wilderneffe, but 
ajfo to their abode in Canaan, was the caufewhy hee rained not 


Chapter third. 271 

Manna upon them, andfutfered them not to prepare any on that 
day, and by his law forbade them univerlally in their generations 
to cooke and prepare any meat on the Sabbath day. For if it were 
a thing that he left to their liberty by the Law, where tore did iiee 
not raine Manna upon them on the Sabbath, day ? Or if hee gave 
them not any, leil they iliould goe forth and gather it on tint day, 
and if he obliged them to gather twice as much the day before, gi- 
ving them that day bread for two dayes, verf. 29. which neceflity 
forced them to doe, feeing the next day there was not any to bee 
found in the fields, wherefore did he not, atlealr, furfer them to 
deferre till the Sabbath day, the cooking of that portion which 
they had gathered and laid up for that day, rather than to injoyne 
them, as he did, to make ready twice as much the day before, and fo 
take from them all occafion of preparing it on the Sabbath day, 
which they might have done ealily, although there was none to be 
found in the fields that day ? Certes he did betoken, that not onely 
the feeking and gathering , but alio the cooking and preparing 
of meat on that day difplealed him, becauie ic was a day ordained 
by him to reft in : which is a perpetuall rcafon for all the dayes and 
times that the Law of C^fofes was to continue. 

To fay, that God commanded both to gather, and to prepare *. 
the Manna the day before, and to keepe it till the Sabbath day, bc- 
caufe lie would manireil his miraculous power in prelerving from 
cprruption die Manna, which elfe had bred wormes, andftunke, 
fexod. 1 6. verf, 20. rrom one of theie dayes to the other, is an un- 
fufficient anfwer. For/?r/?,die fame miracle hadbeene although tiki 
Manna hadbeene kept crude and unbaked, to be foddenand pre- 
pared the next day. Secondly > God might have done, if it had plea- 
led him,the fame miracle in refpe6i: to another day,as well as to the 
Sabbath day. Wherefore then did he it for the Sabbath day, but to 
ordaine to the jfraelites the cefTation from all workes, and amongit. 
others from making meat ready on the Sabbath day in dieir genera- 
tions ? Alio wee lee no examples of preparing ot meat on the Sab- 
bath day among them. 

To prove that they did, is unfitly alleag?d the fail verfe of the 5 
fourteenth chapter of S. Luke , where it is laid, that lefiu Chrifi 
entredinto the houfe of one of the chief e Pharifees, on the Sabbath 
d*j, to € at breads thatis, totakelusrefe&ion. Font isnotfaid, 


27 1 The fourth Part. 

that thisPhar-ifee had caufed the repaft to be made ready on die 
fame Sabbath day, which he had never done, feeing the Pharifees 
found fault with the fimple action of Chrifh Difciples, who on 
the Sabbath day going thorow the corne fields , f lucked fomc 
eares of come, and did rub them in their hands to eat them, Luke 
6. verf. I . 

Which is againe a moft manifeft argument , that in thofe 
dayes the Iewes prepared not any meat on the Sabbath day, and alfo 
that it was not permitted by the Law. For if it had beene permit- 
ted, the accufation of the Pharifees againft Chrifts Difciples had 
wanted all ground and colour of reafon, when they faid unto them, 
Why d*ye that which is not lawfull to do on the Sabbath dayes? Luk^ 
6 .verf. i . And it had not beene needrull, that Chrift mould have 
alleaged, to defend them, that the hunger wherewith they were 
pinched, and their prefent need of fuitenance, excufed their action, 
even as a like caufe excufed the action of 'David , and of thole 
that were with him, when being anhungred they tooke and ate 
the Shew-bread, which was not lawfull to eate but for the ^riefts 
onely : as alfo that god will have mercy, and not Sacrifice, Matth. 
I 2 .verf. 3,4,5. For he might have anfwered in one word, that the 
action of his Difciples to prepare meat, was not at all forbidden by 
the Law, and that there was no femblance of reafon to blame it; 
whereas by his anfwer he fuppofeth, thauncteed it was forbidden 
ordinarily, as well as to eat of the Shew-bread to all others but 
Prieih, and he maintained! not his Difciples to be excufable, but 
by their prefent necemty, which made lawfull that which othet> 
wife had beene unlawfull unto them. For if that whereby hee 
defended them had beene lawfull otherwife than in cafe of ne- 
celfity, what need had hee to excufe them upon their prefent ne- 
ceflitie. S. Auftin in the fourth chapter of the fixth booke againft 
the Manichees, faith that the Iewes on their Sabbath gather not 
any kinde of fruit in the field, that they mince and cookeno meat 
at home. 

Alio S.Ignace Martyr in hisEpiftleto the Magnefians, tea- 
ching how the Sabbath is to be obferved, and that by oppolition to 
the falhions of the Iewes, amongfi other things iaith, that it ought 
not to be kept by eating meats prepared and kepttke day before^ 
( »* idha. g&V) which (heweth, that the Iewes prepared not thei r 

mea c 

Chapter third. 273 

meat on the Sabbath day, but the day before, which for this caufe " M °f et 
they have called «fet*x<#«,that is,Preparation, Mar . I j .42. becauie dllmmZ* 
on it they prepared all that was needrull for the Sabbath following: & ntis s * 1 "^ 
Asalfo the fame name for the lame reafon is given to the day that uHZtnom* 
went immediately before the firft day of the unleavened bread of 9e *^J r c ~ 
the Pafleover. This abftinence from making ready all kinde ofi*?." ' 
meat on the Sabbath day, was yndoubtedlythe caufe that moved *j^j^£ 
fome Pagans to beleeve and fay, that the Iewes fafted on that day, Slw^ 
"as we lee in the one And thirtieth Booke of the Hiftory of Iuflin, ?** batts J<- 
a'W in the life of Augustus C<efar written by Suetonius* chap .76. vtt . 

The inference which is made from equality, or rather odsof rea- g 
ion, that fith the Law permitted the lews to lead their cattell to the 
water on the Sabbath day,as is cleare by the teftimony of S. Luk^ 1 3 . 
1 5 .it permitted them alfo to prepare their own meat,is of no value. 
For there is not a like neceffity of the lart,as of the firft. A man mult 
every day water his heart, that it may be fed & entertained, but it is 
not neceilary that a man prepare meat every day rbr himielfe: for he 
may in the day before prepare meat enough for the day following. 
The inference that can be lawfully and in equall tearmes made of 
the forefaid permiflion concerning a mans beaft, is, that farre more 
mould a man be licenfed to eat and drinke on the Sabbath day,if he 
be an hungred,or a thirft,and give meat and drink to another that is 
very hungry or dry, yea & to make meat ready too in an urgent and 
prefent neceffity of hunger and thirft,in cafe there were not any al- 
ready prepared to be found, which I would no: deny but the Law 
did permit. But it followeth not hereof, that it was permitted to 
make an ordinary preparation of meat on the Sabbath day, as on o- 
ther dayes,and todeferre the preparation thercof,\\ hich might have 
beene wifely done the day before, till the Sabbath day, which is the 
point in queltion,and which I have clearely thewed before to be ex- 
prelly forbidden by the Law,£.*W.i 6,1 $ . Which ordained not for 
the timeonelyof the abode of the people in the wildernefle, but 
alfo for all their generations in time to come, that all workes ne- 
ceilary for the Sabbath mould be prepared before it came. 

Wherein may be confideretl a type and a myfterie, God giving g 
tfcunderitand thereby, that during the time of this life, we ought 
to prepare good workes, to the end we may injoy the profit and uti- 
lity ifluing of them, and eat their fruit, as the Scripture fpeaketh, in 

T the. 

2^4 The fourth Part. 

the etcrnall Sabbath or the life to come, and not to diffei re from 
day to day, till that great Sabbath come, the preparing of our 
lampes, and filling them with abundance of oylo, left we knocke 
and cry in vaine, Lord, Lord open unto tu, Matth.25 .1 % &c.Mat. 
7. verf. 22,2$, 
J0 As for the prohibition to kindle fire on the Sabbath day, Exod> 

3 5 werfo. it is cleare, that it fpeaketh, not onely what the Israe- 
lites were to do in the wilderneffe, but alio in Canaan. The words 
are plaine, TejhaH kindle no fire thorowout (ar, in any of) your ha- 
t Citations upon the Sabbath day ; which words thororvout, or in my 
&& ?M of your habitations, ought to be referred rather to the land of Ca- 
QS W13 naan> t | 3an t0 tne wilderneffe, becaufe it was in Canaan'that they 
were to have their haWtations and feats, as is implied by the word 
in the originall, whereas in the wilderneffe they iojourned onely in 
tabernacles : And it is very unreafonable to imagine, that becaufe 
immediately after mention is made of the building of the Taberna- 
cle of God, this prohibition to kindle fire on the Sabbath day had 
refpeel: onely unto it, as if God had forbidden onely to kindle fire 
for preparing and fitting their tooles, andimploying them on that 
day about that work.For although the fpeech of the bailding of the 
Tabernacle followeth immediately after the prohibition to kindle 
fire, yet it followeth not, that there is any connexion betweene 
thefe things, and that they are relative one to another : Nay they 
feeme rather to be dil-joyned and levered in the text it felre. for af- 
ter the injun&ionto kindle no fire, thefe words are added, aXnd 
Mofesfpake unto all the congregation of the children ofIfrael,&c. 
which may very well denote a difcourfe depending on the former, 
made upon another matter,and perhaps alfo in another time^ 
1 1 But although this laft difcourfe had beene made in dependance 

apon the other, & the other relatively unto it,that is, though Mofes 
had forbidden in the third verie to kindle fire for the uf e or tlve Arti- 
ficers & handicrafts men that were to build the Tabernacle, wherof 
he fpeaketh afterward, left the Ifraelites mould lurmiie, that it was 
lawfulluntothemfortodoeit, for the haileningand fetting for- 
ward of that excellent edifice, which God had appointed to be his 
houfe, it mould be nothing elfe but an application of a prohibition, 
initfelfegenerall, to a particular lubj eft, whereunto it extended 
it felfe as unto others ; er«n as the prohibition of the fecond verfe; 


Chapter third. %y^ 


co doc any work on the Sabbatli day, under the paine of deatlys un- 
doubtedly in the meaning thereof generall, although Mofes had 
in that place referred it particularly to the edifice or" the Taberna- 
cle. Yea, Mofes of let purpole had applied the one and the other 
to the particular lubjec> of the building of the Tabernacle, to make 
better knowne, andtoinferre from thence the generality and ex- 
tent of both. 

For if it were forbidden toworke, and to kindle fire on the 
Sabbath dayrbr the edifying of the Tabernacle, farremore was ic 
forbidden for all other worke, fith fcarce could there be any more 
important than that, and which- could lb well delerve a particular 
licence to labour and kindle fire to doe it, as which had no other 
regard , favmg the accelerating and rearing up of the houfe of 

The prohibition to cooke meat on the Sabbath, whereof I have 1 5 
fpoken before, (heweth that this kindling of fire, mould be referred 
unto it,; to wit, that it was not lawfull to kindle any to make meat 
ready, which muil be alio underllood of all other ends of the fame, 
nature. This is confirmed by Philo the lew, who in the Booke «f 
Abrahams Pilgrimage, and in the third Booke of the life of Mo- 
fes, among the works which it is not lawfull to doe on the Sabbath 
day, putteth thefe two, to drejfe me At, and kindle the fire. 

i adde, that the fourth Commandement of the Law, was to 14 
the Ifraelites the cauie of their abftinence and ceffation on the Sab- 
bath day, when they were in,the wildernefle. So was it in Canaan 
alfo , and after the fame manner as it was in the wildernefle. 
The particular prohibitions given afterward unto them, and which 
they received, were onely explications, lllulirating the fenfe and 
the end of the Commandement. Now fith the words of the Com- 
mandement are generall, fn it thott fialt not doe any worke, with 
what thew of truth can it be faid, that the workes to bake and cooke 
meat, to kindle die fire , and fuch like , were not forbidden by 
thefe words, but onely by particular and fpeciall commandements, 
and that for thetimeof the abode of the Ifraelites in the wilder- 
nefle, feeing there is no place to be found, where they are excepted 
from this generall tearrae, Any worke, expreily fet downe in the 
Commandement, and where licence is given to the Ifraelites to do 
them in the land of Canaan ? 

^ T: V 

2 7 6 The fourth Part. 

j j Jf God had meant that it was lawfull to the Iewes to kindle 

fire, dreflemeat, andtravellon the Sabbath day, queftionlefl'e hee 
had made an exception & particular declaration therupon,as he did 
concerning the two Sabbaths, the firft and the laft of the feaft of die 
PafTeover. For he forbade alfo to doe any work on thefe two daies. 
But he excepted the preparation and drefling of as much meat as e- 
very man muft tzx^Sxod. r 2 . verf. 16. and he permitted them after 
they had rolled and eaten the Pafchall Lambc in the evening, to 
returne to their home the next morning, Dent* \6. verf. 7. Vn- 
doubtedly the fame is to bee uuderftood of the Sabbaths of other 
f eaf ts^ but not of the ordisary Sabbath properly fo called, wherein 
God required a reft more exa6t, becaufe this day was ordained to be 
a particular type of the fpirituall and heavenly reft, as we. have de- 
clared beforc,and (hall touch it againe hereafter. 

Chapter Fourth. . 

Qonfirmation and iUuftration of the matter Jet downe 
in the precedent Chapters. 

I.. aAll kinde of workes forbidden by the Law of Motes oh the 
Sabbath day, are in themfelves lawfull to fchriftians on the 

1 . Firfl %eafon. Cejfation from all workes on the Sabbath wot a 
part of the CerentoniallLaw^ andof gods ferv ice. 

3 . And not a helpe and furtherance onely ofthefaidfervice. 

4. Second l^ga/on . It was a type and figure of the heavenly refl. 

5 . Which our Sunday is not. 

6. Third Itgafon. Gods fer vice under the New Tefiament con- 
fifisnot in obfervaiion ofdayes, but in attions ofgodlineffe 
and righteoufneffe, &c. 

7. This is proved by. application of the t/fptftles words, Rom. 14. 
verf, 17. 

S. And 

Chapter Fourthl %?? 

g. *And mo ft clear ely by his warning given to the Cvtlojfians , 

9. zAbftinence of worlds is neceffary in the Chrifiian Church in 
any day whatfoever, otitis* helpe to Gods pub like fervice: 

10. The publike fervice being ended on Sunday y Chriftians may 
ufe lawfuU recreations ,&c. u proved by reafon, that they maj doe the like betweene the 

houres of Divine Service. 
12. Fourth Reafon, There is no injunction in the newTeftament 

concerning a ceffationfromfuch recreations and workes. 
j 3 . Fifth %eafbn. The two Difciples went to Emmaus on the fame 

day that Chrift rofe t and Chrift meeting them } gave them n* 

infiruElion to the contrary. 
1 4 Sixth %eafon. Thefaithfull of Troat did works on Sunday till 

1 5 . Seventh Reafon, Thefirfl injunclion not to lvorke^c. on Sun- 
day, came from Chrifiian Emperours. 
1 6". Conftantine thefirfl permitted many worlds on Sunday. 
jj.PVhich jbeweth, that the Chriftians of thofe dayes tooke not 

Sunday to be an inftitution oflefiu Chrift. 

THerefore feeing thofe againft whom this Tieatite is made t 
yeelduntous, that ccrtaine outward and fervile workes 
are under the New Teltament permitted on the Sabbath 
day , which , as I have clearely (hewed , were forbidden to the 
Fewes by the Law; I conclude againe, that all other workes for- 
bidden by the Law on the Sabbath day, are likewife permitted to us 
after the publike & folemne fervice of God, & that the prohibitum 
of the Law to doe any works on the Sabbath day y concerneth us not. 
Surely if it pertained to us, as containing a point neceflary of Gods 
fervice 3 as well under the New, as under the Old Teftament, I fee 
no reaion why we fhould not be as exaci in this Service under the 
New Teftament, as the Tewes were under the Law : Nay, wee 
ihould be farre more affectionate to doe, as well, or more precife- 
ly, with an equallor greater care than the Iewes were, all things 
belonging to the true fervice of God, commanded by him. 

But here is the point, which will funrifh us with a new reafon,' £ 
why it is neither neceflary, nor likely, that although the Iewes were 

T 3 bound 

27 g The fourth Part. 

bound to abftaine from all manner of worke on their Sabbath day, 
we fhouldbe bound to alike ceffation on our Sabbath: feeing the 
time of the Old Teftamenc was a time wherein Gods fervice con- 
fifted in Ceremonies, Elements, and Rudiments, which were 
fervile, childijb, weake and beggarly, as the ApoiUe iaith, gal. 4, 
verf % 3 .p.Col,2.verf. 20. The obfervation of a certaine day of Sab- 
bath, rather than of another, and on it a ceffation from all out- 
ward workes, made in it felfe a part of that ferviee , and was 
not ordained by accident, as a helpe to Gods fervice, required 
onely for that end, but as being of it felre properly a point or reli- 
gion, and of Gods fervice, and an effentiall duty of the Sabbath 
day: For which caufeitwas io exactly injoyned with an interdi- 
ction, even of the fmalleft and leaft things, as to gather and pre- 
pare Manna, to kindle fire, towalkea fewfteps abroad, and luch 
like, which was not lawfull for any perfbn to doe*, although hee 
were alone^ and out of danger, by doing them, to give oftenfe to 
any man : Although alio they might have beene done, as it were, 
in a moment of time, without any diverfion of the minde to think 
on better things; as on God, on godlinefle, and on other holy ex- 
crciies, becaufe that not to doe fuch workes was at that time a part 
of Gods fervice, and that which belonged to Gods fervice could 
not be too exactly recommended and oblerved. 

For otherwiie, if the iubftance of Gods fervice had not at that 
time confided, partly in this exacl: ceffation from all workes, and 
if it had beene injoyned, but as a helpe and furtherance of that fer- 
vice, iuch little workes, which were of no paines, and of leffe 
diftraction, had not beene forbidden, becaule, in effect, they are 
no let to a true fpirituall Sabbath. And when the Icwes were come 
backe to their houfes, from the place of their holy convocations, 
it is evident, toconfider the matter according^) theltate we live 
in under the Goipell, that they might eafily compaffe thele actions, 
and other luch like, without any prejudice thereby to true godli- 
nefle, and to the fanclification of their hearts. But as they were 
bound to ferve God on the Sabbath day by divers lacrifices, offe- 
rings, perrumingswithincenfe, and other cerenaoniall and bodily 
exerciies, for which they had need of a carnall hoiineffe and puri- 
ty, and to reftraine themfelves from a great deale of ceremonial 1 
pollutions, as to touch a dead man, or any meat declared to be un 


Chapter fourth. j 7 p 

cleane,&c. and as Gods fervice confided in keeping themfelves 
unf potted with fuch things, even lb an exaft retraining from all 
outward and fervile workes made a part of that Sabbaticall 
holinefle and purenelTe, whereof I have fpoken. If they had put 
their hand to any ordinary worke, that worke had polluted them : 
And all the legall workes of the Sabbath, fuch as were the facnfi- 
ces,&c. had beenc in fome fort profaned by the common workes of 
other dayes, if they had beene done on that day. Therefore they 
were bound by necelfity to abftaine exactly from them all. 

Iadde, that as Ihavefaid formerly, the Sabbath was given 
them exprelly, to be unto them a type figurative of the f pintuall 
reft, whereby a man relleth from all iniquity, and namely of the 
heavenly, wherein there hull be a perfect ceflation, not only from 
all finue, but alio from all bodily labours, that the Saints may give 
themfelves wholly toglonfieGod. And therefore, that the figure 
might correlpond f the neereft that could be) to the truth, the iigne 
to the thing iignined, and to reprefent to the Iewes, and give them 
co underftand, that they ought to abftaiae from all kinde of (inne 
the molt precifely and exactly as poflibly they could, becaufe finnes 
are verily oppoiite to Gods fervice, and pollute all the actions 
thereof, and that in heaven they (liouid injoy an intire and perfect 
relt, a mod precife ceflation from all bodily workes and imploy- 
mentswas injoyned them. Andthefeare, in my judgement, the 
true reafons of that injunction. 

Now thefe reaibns concerne us not under the New Te- 
ftament. Wee have no day of reft ordained of God, to be 
unto us a type and figure of the fpintuall and heavenly reft - y 
And if ibmctimes our Sunday , which is our day of reft , bee 
imployed to reprefent the heavenly reft , as it is by feme of 
the ancient Fathers, it followed* not that the end of the in- 
ftitution thereof was to bee a figure and a type, feeing it is not Co 
much as a divine inftitution. W herefore the Fathers have called it 
fo by application and alluiion onely, grounded upon ibme outward 
reiemb lance. 

No more doth Gods fervice under the Golpell, tofpeake pro- 
perly, confift in the observation of any particular day more then of 
another, nor in the abllinence of outward workes on it. And as 
one of the contrary opinion, (peaking of the prohibition given to 

T 4 the 

2 g Tbt Fourth P a rt; 

thelfraelites, to kindle the fire on the Sabbath day, hath vouched 
andfaid 3 that it was unto them a childifli reftriction and mftru- 
clion, and as for us who are Christians, and who live alfo in coun- 
treys farre colder than was Iudea, that wee have a greater liberty 
than they had, to kindle the fire, and that the faid prohibition tieth 
us not, laving in the equity thereof; to teach us, thatwemuftnot 
abufe our liberty to the intertainementof a carnall licence, and 
hinderance of Gods lervice. Verily there is the fame reafon of all 
other outward workes, which God prohibited fo exactly to the 
lewes on the Sabbath day, for that was alfo 3 puerile induction ; 
we have a liberty to doe them that they had not on that day, and 
nothing obiigech us, but the equity of thefe prohibitions; to wit, 
that we mult not doe thefe workes licencioufly, making of them 
a pretence to neglect Gods fervice* Indeed, we are bound to ferve 
God under the New Teftament, as much, yea much more than the 
lewes under the Old Teftament, becaufeweare farre more behol- 
den unto him than they were : But this obligation is to a more fpi- 
rituall fervice, which is fuch eflentially, confiilingin thecarerull 
practice of actions of true godlinefle, holinefle and righteoufnefle : 
But we are not obliged after the fame manner as they were, to ferve 
him with a rudimentall^ materiall and lervile fervice, to which ap- 
pertained tins abflinence fo exactly prefcribed, of all workes on a 
certaineday, and which was one of the points of the unfupporta- 
ble yoke of the ceremoniall Law. And as wee are made free from 
thefe actions which the lewes were obliged to performe on the 
Sabbath day, with twice as much, as on other dayes, fuch as were 
double facrin*ces,douhlemeat and drink orTerings,&c. Nfim.iS^. 
by which things God fafhioned them to the out ward andtypicall 
fan&iflcation of the Sabbath ; it fblloweth , that we are even 
£o made free from the necefTity of forbearing abfolutcly all workes, 
becaufe this did belong alfo to thefe weakeand beggerly rudiments 
rfthe world. 
5 As the Apoftle faith, that the kjngdome of God, that is, the 

fhte of the Gofpell, i* not meat and drinke, Rom. 1 4. verf.i 7. So 
may we fay, that it confifts neither in baking, nor in not baking 
meat ; neither in kindling, nor in not kindling the fire ; neither 
in carrying, nor in not carrying burdens. For the Go/pell eftabli- 
'& e *SS[!!9S5?fl? in the abflinence. of fuch actions upon one day 


Chapter Fourth. 281 

more than upon another day, anddeclareth no man guilty for do- 
ing them, but leaveth in the one and in the other the confcience 

When the fame Apoflle faith in the Epiftle to the Colofflans S 
Chapter 2. verie 1 6. thac we ought not to be tyed by our confcience 
to Sabbaths, no more than to meat and drinke, by Sabbaths he un- 
derhand eth not only certaine dayes,but alfo a (crupulous abftinence 
and ceflation from outward workes in thoie dayes, which alfo is 
properly denoted by the word Sabbath, and obligeth us no more 
than die dayes doe. 

Neither is it required of us immediately by God, but as it is a ^ 
helpe to further us on any day whatibever in the practice of Gods 
true fervice, as in hearing of his word when it is read or preached, 
in receiving the Sacraments that he hath inftituted, in calling upon 
his Name, in meditating on him and on his graces, that fo we may 
ftrengthen our felves in godlinelTe : And, on the contrary, in cafe 
the buyfing of our {elves about iuch workes, iliould be unto us a let 
and diilurbance in thefe our heavenly exerciies. So that the obliga- 
tion whereby we are bound under the Golpell to thefe eflentiall 
points of Gods fervice 3 and the time wherein they are exereifed, 
being excepted, all honeft workes remaine equally lawfull on ail 
the dayes of the weeke, to apply our felves unto them, without 
fcruple and trouble of confcience. Neither is it a finne to doe all 
corporall workes, that are lawfull, in one day, yea on Sunday, as 
well as on another day. 

And as on other dayes of the weeke it is not ill done, yea it is 10 
rather well done, to beitow a part of them to preach and heare the 
word of God, to miniiter and receive the Sacraments, to pray and 
to iing Pfalmes, not only privately, but alfo publikely in the eyes of 
the world, according to the order of the Church, and as occahons 
ihallbe offered ; alfo on Sunday, to my opinion, it is not a iinne to a 
true Chrift ian after fervice done to God in his Temple, to give him- 
ielreto fome honeft exercifes,and wel ruled recreations of this pre- 
fent life.Neither can I fee any greater inconvenience,or that a Chri- 
ftian is more guilty, if,after he hath heard the Word of God, prayed 
and called upon his Name, and pra&ifed the other duties of Gods 
publike fervice in the holy congregation of his people, fo if it be ac- 
cording, to the order received in the Church whereof he is a mem- 

282 Tfo fourth Part. 

i i 

ber, he goe to plough and husband the ground, or to doe any other 
exercife of his lawfull trade, then if he kindle the fire, or cooke 
meat for his refe&ion. 

And confidering that the fpirit of man can hardly be continual- 
ly bent the fpace of a whole day to any ferious and important 
aft ion, fuch as are namely the holy actions of Gods fervice, with- 
out fome intervall of relaxation, if betweene the houres that are 
imparted to this fervice publikely or privately, on the Sabbath day, 
he impJoy fome other houres to doe the actions of his temporall cal- 
ling, or other workes of the fame nature, by way of diversion and 
refreshment, I cannot conceive that God (houldbe difpleafed there- 
with, becaufe Gods fervice and godlineffe are not hindred nor in- 
dammaged thereby. For I aske, after a man hath heard Gods ler- 
vice, read the Word ot God, called upon his holy Name,or ended 
devoutely any other religious action, during a pretty (pace of time, 
and the vigor of his fpirit ilacken, fo that he is not able to perfevere 
in his attention and devotion any longer, he diverts lumtelfe, and 
fitteth quiet for a while, without doing any thing, to take his 
breath as it were and returnc co his devotion afrefh with greater 
force, doth hee finne by this ceffation J I thinke not. Now if 
hee finneth not, when hee fitteth idle, and doth nothing, why 
fhall ic bee faid, that hee finneth, if hee doe fome bodily worke, 
feeking thereby fome diversion and refrefliment , rather than 
by a meere ceflation from all kinde of a&ion ? To doe no- 
thing at all ihall it bee more acceptable to God, then to doe a 
worke that is honeft and lawfull in it felfe * This ihall it profane 
the day of holy exercifes rather than that ? I fee no apparent reafon 
in fuch an opinion : whichmovethmetoefteeme, that the liberty 
to doe the forefaid workes on the Sabbath day, was intirely taken 
from the Iewes, for fome ceremoniall reafons, and that it was upon 
them a fervile yoake in the ancient time of fervitude, as hath beene 
declared before. 
1 2 This is a moft inforcing confideration upon this purpofe > that 

in die whole Scripture of the New Teitament, there is no injuncti- 
on at all concerning iuch an abftinence and refraining from all out- 
ward workes, as is urged and layd upon Chriltians on their Sun- 
day, conformably to the ceflation that was impofed upon the Iewes 
on their Sabbath day. Verily, if Chrift had required it under the 


Chapter fourth. 28$ 

New Teftament as a thing neceflary to his iervice, and it his inten- 
tion had beene tobindeusuntoit, undoubtedly he had given, or 
commanded his Apottles to give an expreiTe injunction concerning 
it, which becaufe he hath not done, I inferie that he had no iiich in- 

Nay on the contrary, the liberty to worke on Sunday is rather x , 
authorized by the example and practife of Chriit, and of the firft 
faithful!. For in Saint Luke Chapter 24. we fee that en the lame 
day that Chriit rofe in, which was the firit and moil llluftrious Sun- 
day of all, he met with two of his Difcipies going from Hierufa- 
lem to Emmaus, and that queftionleffe for the ordinary affaires of 
this prefent life, feeing it was not an holy day among the I ewes: 
Which voyage was of three leagues,or thereabout. He went with 
them, he fpake unto them of the mylteries of lalvation,as he would 
have done in any other day, if he had lighted upon them, according 
to his ordinary cullome of every day during his converfation here 
below in the rlelh,and as all Pallors are bound to do at all occafions 
that God offers unto them. But he adviled them not, that in time 
to come they mould obferve chat day,as a Sabbath day, and abitaine 
from voyaging, or doing on it any other toylefome and painefull 
worke. And indeed after he had left them at Emmaus, they retur- 
ned thence the fame day to Hierufalem, as the Lord did alio, going 
other three leagues. Now if it had beene the intention of Iefus 
Chrift to ordaine the firit day of the week for a Sabbath day, and to 
injoyn to all Chriftians a leaving and difcontinuance of all ordinary 
worke on that day, it is likely, that he would not have forgotten to 
warne his two Difcipies thereof on that firit day, and diet wo Ma- 
ries to whom he (hewed himfelfe eaiely in the morning of that fame 
day, and by the other Difcipies, to whom he lent them, had made 
them pra&ife the obfervation of that day, and he had (hewed them 
the example of that obfervation in his owne peifon, which he did 
not then, Neither doe we find that he did it at any other occafion. 

In the twentieth of the *Atts we perceive, although uncer- 14 
tainely, as I have (lie wed before, fome obiervation of the rirft day of 
the weeke by the faithfull of Troas. They met not together till 
about the evening of that day; For mention is made of an upper 
Chamber, of many lights, of Saint Pauls long preaching untill 
midnight, and thereafter till breake of day. Apparently they made 


171 The fourth Part. 

choice of the night time, and of an upper chamber, for feare of the 
Infidels, even as the Apoitles on the firft day of the weeke that 
Christ rofe in, were affembled at evening, and held the doores 
(hut for feare of the Ievyes, Iohn twenty verfe I p. Now who 
doubteth, but all that day from the Sunne rifing till the evening, 
that they came together to breake bread, they were bufied, as in the 
other dayes of the weeke, about the ordinary exercifes of their 
trades, handicrafts, and callings, as having liberty to worke on that 
day, like as on all other dayes, beiides the care they had to (hunne 
all giving of dif content to the Infidels amongft whom they lived, 
and the drawing, by an unneceffary ceflation, a moft certaine perfe- 
ction upon themfeives ? There is no queftion to be made,but that 
all Chriftians in the places of their refidence among Iewes or 
Gentiles did the like. 
*5 This is alio a reafon confiderable in this queftion, thatal- 

Tit.\*j.\\ beit among the Lawes of Chriftian Emperours there befundry,' 
l ht oLe»& wn * cn fo^id the ordinary occupations of trades and handicrafts 
liMhtmitu. on Sunday, as to keepe a Court of pleading, and to goe to Law, to 
open the (hops for buying and felling, to a& ftage playes in play 
houfes and publike places, to hold Markets and faires, &c. which 
Lawes were made, to prevent in time to come the contemptof the 
exercifes of Religion u/ed on that day, and to eftablifh an of der iti 
the ftate and in the Church which they moil judiciouily and religi- 
ouily thought to be more recommendable, decent, and well futing 
to the holy aclions whereunto it was appointed,yet all theie Lawes 
{"hew, that, before they were publifted, Chriftians were wont, fa. 
ving the houres of the publike exercifes of Religion , to apply 
themfeives on that day to all the ordinary workesof thisprefent 
1 6 Yea, there be many other Lawes of other Emperours, and a- 

r'f'ii) \\ m ongft others of Conftantine that great and holy Empcrour, which 
&i. l s'val permit on Sunday fome of thefe ordinary imployments, astola- 
vTunt. &*'. bourersjto low the ground,to weed, to reape, to plant and fet Vine- 
9 . Honor. i/ yards, if need bee; to Bakers to bake bread, to Mafters to give Xv* 
Theoj. ^ rt y to t | ie j r |] aveSj t0 i u jg es t0 p Ut t0 death malefactors : which 

undoubtedly thefe Chriftian Emperours had never permitted by 
their Lawes, if it had beene in their time a received opinion in the 
Church, that the obfervation of Sunday, and ceflatiqn from all 


Chapter fifth. 28j 

workes in it, was neceflary by vertuc of a Command ementof our 

But knowing cercainely, that no dayes are inftituted of God I 7 
under the New Telfomenc ; tlut Sunday was not kept by a com- 
mandement from heaven,but by the ufe and cuilome of the Church; 
That a discontinuance and interrmiTion fa exaft of all workes per- 
tained to the Ecclefiallicall policie and regiment of the Iewes, and 
is no where and in no wile commanded in the Gofpell, they made 
no bones to permit diverfe occupations, which might feeme to have 
fome pretext of neceflity, yet were not of luch importance, but 
that they might have becne done before Sunday, or put off till the 
next day following it. 

Chapter Fifth. 

Declaration of diverfe ahjurdities and difficulties in~ 
Juing upon the contrary opinion. 

I. The opinion it, that Chriftians are bound to refiaine from all 

workes during the 24. houres of Sunday. 
1. Firft abfurdity, this opinion bringeth backe the fervitude of 

the Iewijh ceremonies. 

3 . Second abfurdity. 2{o man can tell where muft be the begin - 
ning of thefaid 24. houres. 

4. Diverfe difputations thereupon amongft the authors of this 

5 . Third abfurdity , it troubleth the confcience i leaving it without 
information concerning the imflojment of that time y and the 
doing of mnnece far j workf* therein. 

6. %/fs alfo about the doing of charitable and necejfarie 

7. Fourth abfurdity. (fonfufien of the Dolors in the explication 
rf this opinion, 

*. Firft, 

z$6 The fourth Part. 

• ■ ■ — - * 

8. Firfi, they confient not in the explication of Chriftian ab ft i~ 

nencefrom bodily workes on Sunday. 
p. Secondly, they difiinguijh workgs of necejfity, into thofe that 

are of prefient , and thofe that are of imminent necejfity and 

permit the firfi onely, whereby they trouble tender confidences, 
I o. They contradict their difiinllion by fuffering fiome handicrafts 

men to works on Sunday. 

1 1 . ss€s alfo by the permijfion of many aclions which have no pre* 
fent necejfity. 

1 2. Likewife by forbidding fiome workes in an apparent danger, as 
to gather come, &c. 

1 3 . Cjreat abfurdity and inconvenience of this prohibition. 

14. The Commandement, Exod. 34,1/. 2 1 . to refit on the Sabbath 
day in earing time, &c. fierveth not their turne. 

1 5 . They hold that it is not law full for a man to receive* any reward 
for his necejfary labour done on Sunday, 

1 6. Great inconveniences and abfiurdities of this opinion, 

1 7. ssfnfwer to their objection about fiervile workes forbidden in 
the fourth C ommandewent . 

1 8. They hold alfo that fervants ought not to fierve their mafiers 
on Sunday. 

1 p. This do Urine cro(feth their other decifioni. 

20. They int angle themfielves in the diftintlion of bankets. 

2 1 . ssfbfurdity of the > rigid prohibition of all kind of recreation 
to all men on the Sabbath day, 

22. How farre Chriftians are bound to abfiainefrom works on that 

23 . How working is not, or may be an hindrance of our fan edification 

24. We ought to leave our workes on Sun day es during the time of 

2 5 . Saving in fiome important necejfity, 

26. Objections taken from the care of worldlings, &c. 

27, Anfwer concerning the care of worldlings . 

2%, How we ought to make the Sabbath our delight, 
2$, Our Sunday is improperly called the Sabbath day : 

THoft againft whom we difpute doc hold, that our Sunday, cal* 
led alio by them the Sabbath day, which is the name given in 


Chapter fifth. 287 

the Scriptures to the day that the lewes hallowed week!y,obligeth 
us tokeepe it during the whole fpace of tbure and twenty houres, 
by a religious abibnence from all manner of workes, during all 
that time, conformably to the obfervation of tbure and twenty 
houres pracfciied by the Jewes on their Sabbath day. 

This opinion is abfiird, andbnngeth backe under the New * 
Teftament a ceremonie, which is meerely fervile andjewifh. For 
times and places were in themfelves to the Iewes a part or' the le- 
gal! and ceremoniall iervice, as hath beene (hewed before : And 
therefore they were precifely named andilinted unto them. When 
God appointed unto them Sabbath dayes, hee would tliat they 
fhould reft as long as the day lafted; that is, tbure and twenty 
houres, even as when hee granted unto them dayes of worke, hee 
permitted them to worke night and day, which may bee gathered 
out of Leviticus , Chap. 2 2,.verf.$2. where God laid unto them, 
From Even unto Evenjhalije celebrate jour Sabbath .In Hebrew, 
ye fiall reft your Sabbath : To relt all that time was unto them a 
part of the observation and hallowing of that day. Bat under the 
NewTeftament the times appointed m the Church make no part 
of Gods iervice, and are not obferved, but relatively to the pub- 
Jike exerciles of Religion and of godlinefle which are eftablilhed to 
be pra&ifed in them. And therefore that pra&ife being ended they 
oblige not neceflarily. 

And indeed, if Chriltians were bound, for conference fake, 2 
to obferve exactly full tbure and twenty houres,by abftinence from 
all works, they fhould be in a marvellous great trouble & vexation 
ofminde. tor ere ought elle be done, they mult know certainely 
where they (hall begin the fan&incation of the foureand twenty 
houres of that day, if itmuft be from Even unto the next Even, 
beginning the day at the letting of the Sunne, asunder the Law 5 
or from the morning unto the next morning, beginning the day ac 
the rifingof the Sunne. For if they be not clearely informed of 
that , they may finne by working , during a part of the tune 
which makes a part of Sunday, 

The Authors and Fautors of the forefaid opinion cannot give a * 
certaine refolwtion of this Point. For they are at variance among 
themielves about it. Some dceme, that we mult begin our Sunday 
by the evening, and continue it unto the next evening, like to 


288 Tlpe fourth Part. 

the falhion of the lewes, who rekoned fo the houres of their Sab- 
bath. And fo is this time dinted by the Authour of the 251. Ser- 
mon de Tempore in S. sAugHJlines workes. Others will have it 
to begin by the morning, at the fame time that our. Lord lefus 
Chriit rofe from the dead, and to end at the next morning ; and 
there are lome which hold,that the lewes ordered fo their Sabbaths. 
"We flnde others who beleeve, that God obliged not his people on 
the Sabbath day to a ceffation from all workes, faving from the ri- 
fing till the going down of the' Sun. The one and the other have ar- 
guments for their opinions, but which want a iufficient perfpicui- 
tie to give a full latisfaCtionand refolution to a Chriftian, about the 
time when he muft begin to forbeare all bodily and lervile workes, 
leaftbe ihould profane the-Sabbath day , by doing them in apart 

5 And fo he (hall be perpetually troubled in his minde with that 

difficultie, and farre more with the exa& abftinence which is re- 
quired of him . An unneceflary walke, a bodily action about fome- 
thing concerning this preient life, which he hath done by occafion, 
will difquiet him. If hehach puc his hand, how little foever, to 
the doing of any temporall and earthly thing, without urgent ne- 
ceffity, if he have given but one ftitch with a needle, hath fattened 
a button to a garment, if he hath fwung a broome about his cham- 
ber, wiped a veffell, duftedhis apparell, or done any other thing 
which he might have done the day before, or put off till the next 
day, heihallitaggerand make a queltion, whether he bath broken 
the SabbathjOr not. 

6 Yea, although the defenders of this opinion avouch , that it is 

lawfulltoeat, drinke, fleepe on the Sabbath day, becaufe thefe are 
workes of charity, and are neceflary to every man for his fubfi- 
ftence; yet feeing thefan&ification of the Sabbath confilts not in 
fuch actions, and they are not permitted but in cafe of prefent ne- 
ceflity, I know not, if, according to their maximes, aperfon that 
can well enough, and without incommoditie, be without meat, 
drinke, fleepe all that day, or at leaft can well enough away with 
lefTe meat, drinke and fleepe, muft not be grieved and peftered in 
his fpirit, and feare left he hath profaned and broken the Sabbath, 
in bellowing too much time to eat, drinke, and fleepe, and giving 
to his refection and fleepe a portion of time which he might have 


Chaptb bl fifth. 289 

let a part for religious a&ions ; As, if he bath beene halfe an hourc 
at table, whereas a quarter of an houre might have beene futfkient ; 
If he hath ilepc fix or (even houres, when a nap of three or foure 
houres might have ferved his turne. In lumme, no bodily thing 
can bee done, which (lull not afford an hundred difficulties, anal 
matter of great doubtes and lcruples of conicience : Experience 
(heweth often in many which are made tobeieeve that it is not 
iawfull to doe any woiie on the Sabbath day, according to the pre- 
cife tearmes of the fourth Comraandement, pitifull carkes, (trange 
lcruples and troubles of confcience , a fuperftitious precifenefle, 
tending to the detriment, notonelyot the quietnefle and peace of 
God that mould be in their foules, but alfo of the families where- 
of they are members, and of the Common-wealth wherein they 

Nay, the Doctors that are thebroachers and teachers of this 
opinion, intangle themfelves and their followers in the explica- 
tion of the workes that are permitted or forbidden on the Sabbath 
day. They prefcribe fo many limitations upon divers actions of 
temporal! callings, that may bee done fo, but not fo, after this 
manner, not after that manner, in that refpeft, not in this refpecl, 
that to paufe on their minced diftin&ions, is to runne into a laby- 
rinth of mod intricate difficulties, and inextricable vexations of 
ipirit. Verily Ibeleeve, that the obiervation o£ the Iewil-h Sab. 
bath day, was no: fo onerous and full of difficulties, as is theob- 
fervationof Sunday, wherewith many of theieDo6tors feeketo 
matter and bring under the confcicnces of Chriitians. 

Toverifie that I have faid by forae mitances. Firft, thefore- 
faid Doctors agree not among themfelves about the obligation of 
Chriitians, to abitaine from all bodily and worldly workes, whe- 
ther it be as exatf and precife under the New Teftament, as it was 
ordinarily to the Iewes under the Old Teftament ; whether we be 
in the fame fervitude that they were in; or if they in that refpofij 
injoyed the fame liberty that wepoiTeiTe under the Gofpell. For 
there be fome among them that deny it, and doe lay, that the r;^o- 
rous obfervation of the Sabbath, prefcribed of old to the Iewes, 
is abrogated, and the prohibitions to kindle the fire, to make meat 
ready, and other luch like, which they acknowled s e to have beene 
perpetuall during the whole time of the Old Teilament, and com- 

V prifed 

2 £ The fourth Part. 

prifed in the gcnerall prohibition of the foarth Commandement, 
not to doe any worke, did belong to the pedagogic and bondage of 
the Law. Others advance fo farre, that they apply them to us alfo 
faying, that we are obliged to that precife abitinence as well as 
they, that there is no worke of fo great confequence for our tem- 
porall eftate, that we may lawfully doe it, and that it is more ex- 
pedient that our temporall ellate be indammaged, than the Sabbath 
violated. Likewife, that there is no worke fo flight, and of fo lit- 
tle and fo (hort occupation about the affaires of this world, which 
is not prohibited to all Chriilians : As for example, they hold that 
a workman hath not the liberty to array his loomes and tooles, and 
fet them in fome order on Sunday at night,that he may let them on 
worke the next morning. Others againe affirme, that we are obli- 
ged to a reft as precife as the Ie wes were ordinarily, and there is no 
reafon why we mould not be as precife and circumfpe6Hn this re - 
ipec~t, as they were. But that the particular prohibitions, to kin- 
dle fire, to bake, and make meat ready, were extraordinarie, and 
for a fhort while ; to wit, during the time of the pilgrimage of the 
Ifraelites in the wilderneffe, and not perpetuall for the whole time 
of the Old Teftament , nor compnfed in the prohibition oi the 
fourth Commandement. Behold a variety of opinions, capable to 
pefter a man with great perplexities. 

Secondly, when they fpeake of workesof neceflky ., which 
they acknowledge and teach to be permitted on the Sabbath day, 
they dirtinguilh neceflity into prefent neceffitie, and into imminent 
neceffitie, and fay, that the workes of prefent necejptie are onely 
permitted, as to quench the fire when a houfe is burning : for then 
God giveth us commimon, and eftablilheth us, as his minift ers, to 
bring the beft remedy we can to a prefent evill. But as for the other 
neceflitie, which is not prefent, and whofe event is in Gods hand, 
we mult leave unto him the care to prevent it with fuch remedies as 
his wifedomeiliall thinke expedient, and not trouble our felves 
with it. 

This aHo is a diftinftion able to intangle and difquiet a tender 
confeience. For how (hall a Chriitian fettle his minde upon this di- 
itin&ion of -prefent and imminent neceffities ? Some will take for 
prefent neceflitie, that which is imminent onely : others will e- 
ileeme that to be imminent onely, wliich indeed is prefent. For 


Chapter fifth. tpi 

example, when a houfe begiuneth to be fee on fire,but in fuch a fort, 
that there is no allured evidence that it flail continue, and endam- 
mage the houle, but perhaps mall, perhaps not, and mall quickly 
die of itielfe, he that feeth the fire begin to burne, (hall not know 
how to take this neceflfity, whether he ought to beleeve, that un- 
doubtedly his houle iliall be prelently contained, if he take not or- 
der fuddenly to extinguilh the fire, and upon this runne, worke, 
doe what he can, as m a prefent neceflkie : Or if he ought to pre- 
fume, that the fire will ceafe of it itltc , which may happen , and 
therefore leave that to Gods providence, as an imminent neceflfity. 
Likewife, if a man begin to perceive a beame, a cheuron, or forae 
other thing in his houie cleft, and feare left it breake, and breaking 
fall, and tailing bring a notable damnaage to the houfe, and to all 
that are in it, what lhall hee doe * The neccflity is not evidently 
prefent. For it be may that the beame fiSall iubfiit yet a pritty while, 
and no harme enfue thereupon;it maybe alio that it burit- & fall the 
lame day, and the houie be overthrowne, and thofe that are in it 
hurt or killed. In this perplexity thepoore man (hall not know 
whether he (hall call chc Carpencers, and doe with all fpeed his bell 
mdeavours to prevent this uncertaine mifchiefe, or leave the re- 
dreffc thereof to Gods providence. For if the neceflity be onely im-i 
mment, asitfeemeth to be, according to theforefaid diftin&ion 
he muit forbeare to doe any thing unto it,left he breake the Sabbath. 
As alfo in time of warre ; how ihall we get a firme and allured re- 
folution, if we may lawfully worke, and prepare all things necef- 
fary for our defence on the Sabbath day ? For it may be, there is no 
certitude that we lhall be aflaulted by the enemie, that there is no- 
thing but fome iufpicion of his approaches, that the danger is onely 
apparant, and not imminent : Yea , although wee ihould fee the 
enemy hard by, and in a manifert refolution to fet on, may not God 
by his All- wife, and All-mighty providence , forme and oppofe 
unto him a thouiand oblhcles, diflipate all bis counlels, difappomt 
all his encerpnfes and attempts, although we have no hand in it ? 
Muit we in this cale be carelefle, Hand itill, and looke on ? There 
is a great number of fuch examples : yea, wee fhall flnde few ne- 
ceffities that are undoudtedly prefent, and which may not becon- 
iidere J as imminent onely. For if in a danger, which is onely ap- 
parant and imminent, weou^ht torelieon GoJs providence tor 

V 2 the 

291 The Fourth Part 

the preventing and hindering thereof, as he (hall thinke moil ex- 
pedient, and not fet our hands to worke to helpe our felves on the 
Sabbath day ; In a prcfent evill which is onely begun, and is in the 
beginning or no great moment, may wee not thinke and lay, that 
wee muft commit to God the care to ftay the progreflion thereof, 
and not undertake to flay it our felves by ourpames & endeavours, 
becaufethat (houldbee injurious to his providence, as if he could 
not, or would not helpe us, in cafe he thinke fit Co to doe. 
1 o Againe, how doth that confent with their deportments to- 

wards f bme Artifans, whofe trades and handicrafts are, as they fay, 
of fuch a nature and quality, that they require fome travell and o- 
verfight every day ? Doe they not give them licence for fuch im- 
ployments on the Sabbath day, with this provifo, that they doe 
tht m early in the morning, or at night very late, after all publike 
exerciles are finiihed ? For they give not this permiflion , but in 
regard of fome dammage that thefe workmen may receive, if they 
work not at all on Sunday : And yet that dammage is not prefent, 
is not to be feared but in the time to tome, and withall is not in- 
fallible, unrepairable, and remedilefle. E>oe they not lay elfewhere, 
that no man ought to object the loffe of fome temporal! gaine, and 
make it a pretence to worke on the Sabbath day, feeing luch a loffe 
is not to be parallelled with the lofle of the glory of God, which is 
violated by the breaking of the Sabbath ? Now, what can all thefe 
Trades-men alleage,but the loffe of fome temporall profit ? Where- 
fore then make they an unequall diitin&ion, and permit fome tra- 
vell to them,rather than to others ? 
1 1 Moreover, how agreeth the forefaid dillin&ior* of frefent and 

imminent necejfitie, with their doctrine concerning the nourifrw 
ment, the application of remedies, and other actions or charitie, 
and of neceflarie companion towards men and beails, which they 
avouch may be done on the Sabbath day ? And yet in thefe things 
there is not al way es prefent neceflity. For although a man take no 
iuftenance for himfelfe, (houldnot give any to other, fhould not 
give phyficke, or apply fome other remedy to a ficke man, it may 
bee the body (houldnot bee enfeebled, nor receive any detriment 
thereby; and in cafe it did, it might beeeafily repaired by taking 
rood and phyficke the next day. I would faine know why in this 
cafe, rath«rthan in others, a neceflity or a danger apparant onely, 


Chapter fifth. 293 

and not prefent, (hall it licence any man to worke ? They, acknow- 
ledge, that on the Sabbath day is permitted, notonely that which 
is absolutely neceflary for the entertainment of the creature, but 
alfo whatfoever is ufefull for a convenient and comfortable maine- 
tenance thereof, as to prepare, give, take meat, apply a medicine 
to our felves or to another, although there be not in it any present 
neceflity. If this do&iine be true, it is not a prefent necemtie that 
licenleth a man to worke, but alfo an imminent evill, the event 
and 1 flue whereof isonelyappar ant, incale it be not prevented in 
time. Will they fay, that more is permitted in tilings that con- 
cerne immediately a mans perfon , as nouri(hment and medica- 
ments, than in things that are more remote? But there is to be 
found a great deale of imminent necessities in thefe things that 
come not fo nigh to mans perfon, which if they be anticipated by a 
prompt remedie, it lhall be as much , yea more convenient , and . L 
bring greater comfort to a man, than if he Ihould eat and dnnke in 
his prefent hunger, and take phyficke without delay when he is 
ficke : And the danger of delay in thefe prefent neceflities ihould 
not be 16 great, as in thofe others phot are onely imminent. 

Iwillalleage to this purpofe, an example of a thing, which lz 
theprecife Defenders of a ceftation from all workes on the Sabbath 
day, Hand much upon; That is, to gather corne, to lay it up, or 
to doefome other worke for the preiervation thereof on the Sab- 
bath day, in an imminent necefline, Imeane, in an apparant dan- 
ger,that if this be not done, the corne dial be endammaged, lhall rot, 
and become unprofitable. Loe, the day is f aire, dry, and commo- 
dious, the corne may be laved if it be gathered and laid up on this 
day, and a great loile to the owner prevented. This they will 
not luiTerto bee done. Nay, when the corne is already cue, they 
cannot abide that it bee tranfported from the nooreto thebarne, 
faying, that the care thereof muft bee wholly committed to Gods 
providence , who will keepe it, if hee thinke it expedien. ; and 
that we mud rather chufe to Let the corne rot and peri.h upon the 
ground, thantobreake and profane tjie Sabbath day. Bur, Ipray, 
in what falhion will they adjuitthis, and match lttitly with their 
other portions, that the workes of neceOkie are permitted on the 
Sabbath day, which, according to their owne interpretation, are 
fuch, that if they be not done man (hall be endammaged > Alio, 

Vj that 

2^4 The fourth? a irl 

that it is lawfoUto doe all things requifite, not only for the enter- 
tainment tint is abfolutely neceffary, butalfothatis agreeable and 
comfortable to the creature ; fo that time may be taken before, be- 
tweene, or after the publike exerciies. Now is not this a thing of 
great comfort to a poore Chriitian, that his corne perifh not, as in 
all likelihood it (hajl, if he take not order at that fame initantfor 
the prefervation thereof? If it befaid, that this dammage is not 
infallible, I reply, that they mould have much adoe (asl have be- 
fore) to explicate what infallibility and certitude they require, and 
that hardly lhall they finde amy danger which may be called infalli- 
ble, and for the preventing whereof they may put their hands to 
work on the Sabbath day.For Gods providence may anticipate evils 
before they come, or arreft them in their beginning, or repaireal! 
their dammages if he fufler them to come. 
I j Iaske, (hall it not be lawfull to a man in his pinching hunger, 

or of his familie, to gather on the Sabbath day of his owne wheat, 
to carry it home, and to prepare of it as much as they lhall iteed, 
he having no other meanes, but that alone, tonourifh himfelfe 
and them in this extremity? Vndoubtedly, all Chriftians will 
confeffe, that he may ; yea, that although ( to fpeake abiolutely) 
they might want it for a day, yet the onely convenience to take 
meat when they are hungry, will permit themdoeit. Now if it 
be lawfull to gather corne, to carry it home, or to doe fome other 
worke tofatisfie an hungry and barking ftomacke, although this 
prefent eviilbe notluch, that it mould for a dayes falling caufea 
great detriment without aprefent remedie: why lhall it not bee 
lawfull tofeeke ( by the fame meanes ) aprefent remedie for the 
hunger to come, the danger whereof is apparent, and farre greater, 
if it be not remedied out of hand , than of prefent hunger ? For 
if the corne of man (wherewith he and his family were to be fed 
many moneths together) rot, andperifli; he (hall have leifure e- 
noiigh to be hunger-ftarved farre longer, and with greater dam- 
mage, than if he fuffered hunger one day. Will they fay, that he 
mull leave that to Gods providence, and truft that he will keepe his 
eorne, orfliallrecompenfethe iofle thereof, and fupply his wants 
with competent food by fome other meanes ? But why ought he 
not much more toabftaine from feeking remedies to his prefent 
*Wnger ? wherewith heis pinched on itbat day, selyingupon Gods 


Chapter fifth. 195 

providence,truftmg affuredly,that he will preferve him from being 
dammaged by that hunger, or in cafe he receive any damraage, will 
repaire it ; namely, coniidermg he feeth the danger to be letter, as 
being but of one day, which is foone pall, and the remedie more 
prompt and eafie then in the other ? 

The paflage of the g 2. Chapter o£ Exodut verf. 1 1 . whereof 14. 
they make a buckler, where God commandeth the people of Ifrael 
toreftinthefeventhday, both in earing time, and in theharvefl, 
doth not prove that they pretend. For firlt,we may underft and, that 
he forbiddeth onely in earing time, and in the harveft, to take li- 
berty to worke on the Sabbath day, as they were wont on all other 
daies of the weck,but extends-not the prohibition to the extraor- 
dinarie neceiTity of an imminent danger, as if he forbade in fuch a 
cafe to tranf port the corne from the field onely tothefloore, or 
from the floore to the barne, whereof he fpeaketh not, which not- 
withitanding is the cafe or matter that is broached for a divine 
truth. For if other prohibitions of the Law concerning other kindes 
of labour are as precife, 01* more in the tearmes that they are fee 
down in, as this is,receive by urgent neceflities fome modifications, 
wherefore not this alfo ? Secondly, if the forefaid prohibition had 
fway in the neceflicy that hath been fuppof ed, I rcturne the anlwer, 
that is made by fome of them againit whom I dilpute , upon the 
prohibitions to kindle fire, tocooke meat on the Sabbath day, &c. 
that they pertained to the bondage of the Law,which is mod true. 

Furthermore, when they ipeake of bodi ly and worldly workes t y 
which fome neceflity permitteth, yea obligeth us to doe on the 
Sabbath day ; they lay, that they mult be done through meere clia- 
rity and companion for the prefervation or the creatures which have 
need of our helpe, and not as workes of our callings whereby we 
win our living ; for this caufe, that we muft doc them without any 
refpeel to any gaine and profit that may come to us thereby, and 
which we cannot lawrulfy receive,being bound to doe all things on 
that day freely and of meere good will. For example, if a Cbirur- 
gion or Apothecarie give remedies to their patients on that day, 
that they mult not gaine the value of a farthing, and if they take 
any money, it mult be onely for the jult and true price or' the reme- 
dies, and not for the imployment of their induitrie and paineruli 
labour-about die patient. Wwwife, that he who waters his bead, 

V 4 or 


Tbs Fourth? a rt: 

orgirttii ltphyiicke, lhouldhave onely before his eyes the health 
and reliefe thereof and in no wife the utility and fervice that hee 
hath received, and may receive hereafter of it , which is the end 
wherefore he feedeth and entertaineth it in other times. 
! $ This indeed is a diilinction and limitation very fubtill, and is 

befides inveloped with many difficulties. It is true, that when a 
man is bound to theie and fuch like workes on the Sabbath day, he 
ought to doe them through Chriftian love and companion ; and fo 
ought he to doe all his workes towards his neighboursin all the 
dayesof theweeke : But that he ought to doe them without any 
regard to his owne profit and commoditie, thatgoeth beyond the 
reach of my apprehenfion and underftanding. For if he may doe 
them in chanty and companion towards perfbns that are not fo 
neere unto him , or towards beafts, why may hee not doe them 
through charity & love to himfelfe and to his family? May he not be 
in fuch a condition and eiiate, that he hath not fufficiently where- 
with to entertaine himfelfe and his family ? The beaft which hee 
feedeth, is, perhaps, the onely meanes whereby he gets his living. 
Therefore when God offers unto him the occafion, yea layeth upon 
him the neceffity, to doe fomeworke, why may he not, when he 
intendeth and hath before his eyes the reliefe of his neighbour, or of 
hisbeait, tbinke on his owne profit which depends on that worke, 
and proceedeth from it, and judge, that God by the occafion of this 
worke which he hath put in his hands, affords unto him the meanes 
to gaine fomething for himfelfe , and for the maintenance of his 
wife, children, and fervants Mt may be that he worketh f or rich 
folkes, which will not take his paines for nought, (hould thinke 
they receive a great injurie and affront, if he offered to give them 
freely, and hold him to bee afoole. What (hall hee doe in this 
cafe ? They are conftrained to anfwer, that in fuch a cafe he may 
take the fees of his labour, but with this addition, that receiving 
them with one hand, he muff with the other give them to the 
poore, to teffine that what he hath done, he hath done it onely for 
the Lord. But what if he be poore himfelfe, having no more than 
is needfull,or not fo much as is behoofefull for him and his familie? 
What if the hire which he hath received bee notable, and more 
worth then he (hall be able to win in many dayes following, as if a 
Fhyfician or a Leecb that is poore, received on the Sabbath day of a 


Chapter fifth. ip 7 

rich patient a liberall and ample falarie of his induftrie and paines, 
mult he give it all to the poore 2 In thefe places where we live, and 
where we are conftrained to goe a great way out or' the townes 
of our abode, to the places appointed for the publike exercilesof 
our Religion, there be coachmen that carry many perfons by land 
in their coaches, which they let out for a certaine hire : And boat- 
men which doe the like by water in their boats. This is lb necef- 
iary, that without thefe helpes, thefe perfons cannot goe toheare 
Service, and to call upon God in the Congregation of the faith- 
full. Thefe coachmen and boatmen are they bound by Chriftian 
charity to carry them for nought, to give them freely the ufageof 
their coaches, boats, and labour, andtorefule all game, although 
it countervailed! all the profit they can make of their labour in the 
whole weeke, and the whole yeere afford eth not unto them lo no- 
table, fo certaine, and fo prefent wages ? Or mult they be content 
to take no more then will fuffice for the reparation of the damma- 
ges of their coaches and boats , which would be a thing of little 
consideration ? 

Now if it be lawfull co receive money on the Sabbath day, for 
recompenceof a thing which I have furnilhed to another, and of 
the dammage that I have received by the furnilhing of it, why may 
I not alio receive a reward of my paines e There are Trades whole 
gaine confifts in things which they give, and others whole gainc 
dependeth (imply on their travell and paines, their paines and in- 
duilrie being the whole matter whereupon their game is formed, 
and anfwerable to the things furnifhed by others. 

They will, perhaps, anfwer, that lie who furnilheth fome- 
thing, hath bought it nrft, and it is reafonable that he be rewarded. 
But what if he hath not bought it ? If aChirurgion or Apotheca- 
rie, for example, hath drugs that were given him, or limples and 
phyiicall herbs which he hath gathered in his garden, on the moun- 
taines, or in die fields, and he hath befto wed onely his paines to 
gather and prepare them, and to make of them by his indultrie -di- 
vers compolitions and medicaments for the ule of his patients, mull 
hee give on the Sabbath day thefe- drugs and medicaments for 
nought 2 He mult, if all Chriltians be obliged to give their travell 
and paines freely, andbeftow their labour upon their neighbours 
through meere and limple charity. 


1^8 The fourth P a i. T. 

«»«> — .. . . .. .«, ■ i' — ' ■ .:.^^a3r a«^ 

But I demand, Why may not he rather that hath imployed his 
labour upon another, receive of him that which he giveth ; talcing 
it, not as a reward, but as a benevolence ? For the giver, to relieve 
him of all fcruple of conference, may fay truly, that he giveth it in 
that quality. And indeed, if a man may give his money freely to one 
who hath not done or wrought any thing tor him, and if this man 
may receive it without finne, I fee no reafon why he may not, yea 
ough* not to give money to one that hath beftowed his travell on 
bim, or for his benefit, and why this man may not take it. 

Moreover, what if after a man hath wrought upon the Sabbath 
day, and other dayes fuccefltvely, and he for whom he hath wrought 
procraftinate his pay till all be done, and then fatisfie him for all 
thofe dayes workes together, as commonly Chirurgions, Apothe- 
caries, Phyficians are never otberwife paid ; that is, never till the 
dileafe of their patient is come to an end, either by health or death : 
fliall he in fuch a cafe feparate the labour of the Sabbath day from the 
labour of other dayes, and if in the hire or reward that is given him, 
the falarie of the ieventh dayes worke be comprifed,mutt he defaulk 
the Sabbath dayes worke, and refute to take anything for it? I 
would be glad to know on what ground all thefe diltin&ionsare 
1 7 They alleage, that God in his Ordinances concerning the Sab- 

bath, hath forbidden us to doe in it our workes, and fervi/eworkes^ 
and that all workes which we doe for our profit and utility are our 
•workes andfervile workes, even as fervants worke for their hire ; 

nabad. which they fay to be fignified by the Hebrew word "Qy imployed 
in the fourth Commandement, and tranllated by this generall word 

MtUc*h. t0 d*t> as likewife by this Noune, nDX^D which wee tranflate 
worke y although it fignifie not all kinde of worke, but that onely 
which is done for gaine and worldly profit : By which words God 
hath intimated, that he forbiddeth to doe any thing whatfbever for 
that end. But this is too much iubtilizing about words , which 
lignifie generally all travell, worke, function about any thing, and 
done to any end whatfocver. Is not Gods worke betokened by this 
name Me lac ah, Genef.i. verf.i, 3 . Js not the offering of iaenfices 
called by this Verbe, Habad, Efa. 1 9. verf. 2 1 . and the fun&ion 
of the Levites about holy things, 2 C^ro*. 1 3 .verf. 1 o. Betides this, 
] %, that indeed God prohibited on the Sabbath day all worke for 


Chapter fifth. ipp 

game, but even as lie forbade all other bodily worke, which was 
not done for gaine; to wit, to make an ordinary courfe andcu- 
flomeofit, as mother dayes, and when there was no neceflitie. 
Bur as (in cafe of necetfity) he permitted the labour that brought 
no game, even lb hee prohibited not the worke that might bring 
game to the worker,nor the gaine that might come of the worke. 

Thirdly, when they fpeake of iervants,and others that are un- 1 3 
der authority, they fay, that their Servitude and fubjedtioms not 
a fufficient warrant unto them, to worke on the Sabbath day by die 
authority of their fuperiours, to whom, when they receive any fucli 
commandement, they ought to anfwer, that they are firit the ler- 
vancs of Almighty God, who is the King of Kings, Lord of 
Lords, maker of heaven and earth, whom they ought to obey,rather 
than men, and fuffcr to be railed upon, and buffeted ra.her than to 
doe any worke on that day. 

But how doth this confent with their decifions concerning l£ 
meflengers an J ports ? For they fay, that being difpatched and fent 
away quickly by the Magiftrates, they may runne and make hail on 
the Sabbath day, without umjnmm oi the neceflity of that laborious 
voyage, which they are put unto, becauie limple fubje&s ought not 
to makeinquirie of the affaires of their Princes and Lords, which 
often it is not expedient that they mould know ? For why may not, 
by the fame reaibn, a domefticall fervant doe lome worke to 
obey his Mailer without fearchmg curioully upon what necelTity 
his Mafter layeth this worke upon him ? For the Mailer may have 
good reafons and great importance to his family of this command, ' 
which it is not expedient his fervant mould be privie unto,nor that 
hee (hould bee inquifitive and curious to know them afore hee 
obey. For this lhould draw with it a mod dangerous confequence. 

Againe this permiflion that they give to ports to ride hard,and 
make haft for the affaires tf the Countrey, how doth it agree with 
the difference that they have made bctweene pre fent and imminent 
jjccejfity, permitting no worke fortius, but for that onely ? For 
the necefhties, for which pofts are haitened, and they poft io 
fpeedily, are feldome prefent, and are often but imminent, having 
regard only to fomething that may happen in time to come. 20 

Fourthly,when they give their advife concerning bankets,they 
diftinguiih betweene folemne bankets, and thole that are bankets 

joo The fourth P a vlt. 

of friendftnp, and more moderate. And forbidding the firft, they 
permit the laft. 

But they ought to have determined firft, which bankets are 
to be called folemne, which not, how many courfes of meat muft 
be prepared, how many perfons, and of what quality muft be invi- 
ted, to make a folemne banket. Alfo a man mall be vexed in his 
minde, not knowing, if to invite fo many perfons, and to make 
ready lb much meat, and fb many fervices, will make his banquet 
folemne, or not. Befides that in regard of fome perfons of great 
riches and quality, fnch as are Kings, Princes, Lords, &c. it is not 
alolemne feaft, which in refpecl; of iome other perfons of leffer 
meanes, authorise and dignitie, may carry that name. Now if 
thefe perfons of great note and quality are fuffered to make fuch 
banquets, which in regard of their degree and meanes are not fo- 
lemne, yea are nothing but their ordinarie diet ; why may not 
other perfons of infenour condition and meanes make them alfo, 
although to them they be folemne ? For there is not greater diffra- 
ction from Gods fervice to the perfons whom the one put on work 
for the preparing of their feaft, which to them is folemne, than 
to thofe whom the other fet about the dreiTing of their feaft, which 
to them is ordinarie,and not folemne. 

IC a great man may have a great number of f ervants bufied a- 
bout the dreiTing of his ordinary refection, and if his table be every 
day well fnrnimed, by reaion of the eminencie of the noble ftocke 
that he is come of, and of his dignity, and withall notbreake die 
Sabbath ; why may not a man of a meaner condition have ( extra- 
ordinarily) as many people for a folemne banquet, which he hath 
occafion to make on the Sabbath day ? And feeing a folemne ban- 
quet may be made by a great number of fervants in as (hort time, 
as a banquet that is not folemne may be prepared by a leiTer num- 
ber, I fee no cauie why a man (hall commit a greater flnne, if hee 
fet on worke twenty feivants to drefle a folemne banquet, than if 
he fet foure or five onely about the dreiTing of one that is not fo- 
lemne. For twenty fhall not toyle and have more adoe, they (hall 
make as fpeedy an end of their bufineffe, andfo (hall not be more 
diftraught and withdrawne from Gods fervice , than foure or 
five, and may equally ( before or after their worke ) get leifure to 
apply themfelves unto it, And as for the perions invited, thirty 


Chapter fifth. j i 

perfons in a folemne teait may have clone as foone , and be as little 
diverted from the exercifes or the Sabbath, as fix or feven in a fcaft 
that is not folemne. A thing that many together cannot doe law- 
fully, cannot be lawfull to a tew : or it ic be lawfull to re/v, it is al- 
io to many. 

Bat I wonder, howthofe which have made this diftin&ion 
of banquets, can have the heart to make ufe of it , feeing they 
teach otherwhere, that it is not lawfull to doe on the Sabbath day, 
but things ofprefent necejfity, and not thofe that are limply of im- 
minent neceffitj, or at the molt, they fuffer onely thole that are re- 
quifite for a comfortable entertainement of the perfon,as to prepare 
meat for his refection. For banquets, howfoever named and qua- 
lified, are not requilite for that day, for the entertainement either 
neceffarie, or comfortable of men ; they may be put off till fome 
other day without harme or diipleaiure to any man by this delay, 
and cannot eafily be kept without much hurrying up anddowne, 
and divers difcourles, winch are notfutable toluchaday, which 
they will have to be lb precifely and exactly obferved. 

I wonder farre more, why they are not fcrupulous to fuffer 
weddings on that day: For ieeing tbey will have all mens thoughts, 
words, and actions to be fpirituall and holy all that day, and fuffer 
not any that are naturall and worldly, otherwife than in a prefent 
and urgent necelfity, feeing alfo there is no necetfitie to marry on 
Sunday, that this may be done as well on any other day, and that 
the thoughts, words , and actions of weddings , can hardly have 
the qualities which they require ; would it not be more futable to 
their maximes y to forbid them abfolutely on that day ? 

Fifthly, as for playes, games, paitimes, recreations, which 21 
are honeft and lawfull, they forbid them altogether and abfolutely 
on the Sabbath to all men, without exception of thofe that are lick, 
laying, that to thole which are dangeroully licke, it is fit time to- 
pray, and not to play , and lpend time on gaming : And as for 
thofe that are not dangeroully ficke, they need not thefe paftimes, 
and may apply themfelves toheare, rcade, conferre of things c£ 
inftru&ion and confolation, and leeke in thefe holy exercifes their- 

Wherein they fpeak, as if the one and the other might not be; 
donelucceflively, and a ficke man, or any other perlbn, after an 


jo* The fourth Part. 

honeitandihortpaftime, were not capable to feekethis fpirituall 
recreation, although they be not incompatible, and that God im- 
proved! not the (ucceflionof the one to the other on our Sabbath 
day. Iadde, that by this prohibition they overthrow their former 
poiition, that it is lawful! to doe on the Sabbath day things, not 
onely absolutely neceffary for the entertainement or the creature ; 
but alio comfortable and agreeable unto it. Now fome honeit play 
or paltime taken by a man, and namely by a ficke man, may be ve- 
ry ufefullfbr his comfort and recreation, and often much more, 
than if the beft meats and drinkes, and moll comfortative cordials 
were given him, if he ftand not abfolutely in prefenc need of them ; 
Nay, they may make him farre better diipofed afterwards for Gods 
lervice, than the beii; reftoratives of the belt furniihed Apothe- 

If thenitbelawfull unto him, and to others alio, to beftirre 
themfelves to prepare for him, and make him take thefe things, 
why may he not likewife take fbme paftime, which are farre more 
neceffary unto him ? And although he hath no need of them by ab- 
iolute neceflity, may they not be needfull unto him for his commo- 
dity and comfort, as well as food and medicaments ? ]f it be (aid, 
that he may deferre his paltime till another day, I anfwer, that fo 
he may prolong, without any peril!, the preparing of meat or of 
a 2 But not to ft ay longer upon the rehear{all of t he intricate dj f- 

rlculties which occurre in their explications of woikes that are per- 
mitted on the Sabbath day , and of the conditions and tcarmes 
whereupon they are permitted ; I fay, that there is no kinde of 
workes, but they may be done as lawfully on that day, as on any 
other, and that as in the fourth Commandement the Ordinance to 
keepe the Sabbath day obligeth Chriftians in this onely , that be- 
caufe God mull bee f erved publikely in the Congregations of his 
people, by the exercifes of religion which he hath ordained, it is 
neceffary, that fome time be appointed for that ufe, but not that it 
ought to bee one day rather than another by vertue of that com* 
mand, or that the day appointed ought to be kept during foure and 
twenty houres, which God hath not in any cafe prefcribedto his 
people of the New Teftament, as he did to his people of the Old 
Teihment, But being pleaied to inpyne unto them the exercifes 


Chapter fifth. 302 

of religion wherewith he will be ferved, he hath left to their liber- 
tie the determination of fome dayes, and of the continuance of the 
time wherein they are to be prachfed. 

I fay like wife, that the commandement to doe no worke on 
the day coniecrated to Gods fervice, obligeth in this regard onely, 
and no more ; to wit, that as much as the publike exercifes of rhis 
fervice, when they are practifed in the Church, doe require ; wee 
mull forbeare all ordinary imployments and workes, that with 
tranquillity of minde, anditillncfleof body, we may bend all our 
forces to thefe exercifes ; refortunto the holy aflemblies, and glori- 
n*e the Lord our God there in the company of the faithfull. 

I grant willingly, that all trav ell about corporall and terrellri- 2 3 
all workes is forbidden, in as much as it is an impediment and hin- 
deranceto the fervice of God. And therefore an honeil and religi- 
ous man mult obfervepubhkely all thetimeof holy exercifes obfer- 
ved in the Church on the Holy-dayes appointed for that end, 
whereof he hath for rule, the Order of the Church. This time ex- 
cepted, the remnant of die day i 5 his codifpofe of it difcreetly and 
confeientioutly, and to doe on it all manner of worke which is 
lawrull on other dayes , according to the Order of the Church 
wherein he lives. 

And fith Sunday hath beene appointed by the Order of the 24 
Church, for the prime day wherein chefe exerciles are ordinarily to 
be pra&ifed, all are bound in regard of them, toceafe from all o- 
ther workes, during the whole time that they are pracf. ifed in the 
Church publikely, without purpofing to doe, or give willingly any 
worldly bufinelfe to be done on that day, capable to make the leaf t 
diverfion from lo holy and neceflarie a duty, and to dilpofe in fuch 
fort all their ordinary affaires of this life before Sunday come, that 
they be not, when it is come, anhinderance to fanctitie it: And 
fo to lhew that they are full of love and refpecf to thofe bleffed ex- 
ercifes of religion, and to the Order of the Church,, from which 
they fhould never be abfent without reafonsof great confequence, 
whereof every ones conference ought to mdge by the rules of 
godlinefTe,and of Chriitian prudence. 

I fay without molt important and weighty reafous. For con- 2 - 
ridering that Gods externall fervice, for which a day of relt is ap- 
pointed, is not the principall fervice that Go J requireth, and that 


jo4 The fourth Part. 

it ought to give place to die workes of* true godlineffe and Jove, ac- 
cording to Gods owne words, I will have mercy } and notfacrifice, 
Hof % 6.verf.j.Mattb.i2.yerf.7. It is certaine, there may be ma- 
ny lawrull reaibns taken from true charity which we owe to our 
ielves, or to our neighbours, whereby we may be difpenfed with in 
thepra&ifeof Gods outward ferviceon the Sabbath day, and li- 
cenied to doe on it bodily und fervile workes, in Head of that 
26 But againft this liberty which I maintaine all Chriftians have 

to worke, or to cheareup themfelves on Sunday, in the manner 
before fpecified, it is objected ; That worldlings, when they are 
lured with lome wprldly advantage, & when tjiey feek or look for 
fome gaine on market, or faire dayes, take heed left they looFe {0 
good an occahon, fhun all games and paftimes, that may withdraw 
or divert them from their gaine, make alwayes pleafure to plie and 
give place to profit. And therefore farreleffe ought Chriftians on 
the Lords day, which is, as it were, the great Market-day for their 
fbuleSjWherin they have need to prepare co themfelves a great fpiri- 
tuallgain, and make all their provilions, tofeeke or take anylei- 
fure for the occupations and paftimes of this life ; namely, feeing 
our diligence cannot be fo great, our care fo vigilant, our labour To 
profitable, but that we have much more profit to be made, than 
all the profit wehaue pur chafed already. But if we make of the 
Sabbath our delight, according to Gods exhortation in £ fa, chap. 
$2.verf. 13. we (hall finde neither leifurenor place for worldly 
27 To the which I anfwer, that the care of worldlings, left they 

fhould bee any wayes diverted from their trafficke, and from the 
fearch of gaine on market-day es£>y any game or paftime, is nothing 
to the purpofe. 1 1 is true, that we ought to be more carefull of the 
{pirituall food of our foules, than they are of the temporall profit of 
their bodies. But this argument is made, as if Sunday wereonely 
Gods Market-day, tofpeakeib, wherein wee may purchafe unto 
us that profit, as if (it being pail) our hope of the acquifition there- 
of on another day of the wceke were utterly loft ; and as if a fmall 
and (hart occupation or recreation of this world, taken on that day, 
could bereave usoffo great a good: which foundation being fan- 
die, the buildingupon it fals tathe ground. 


C H A P T E R. ftXtb. joj 

We ought to make of the Sabbath our delight, but not in the a 3 
fame fenfe as the Iewes, that is, not of an externall and ceremo- 
niall, but of a ipiritua.ll Sabbath, which the Prophet betokeneth in 
the place quoted ; that is, Not to follow our owne wayes, and not to 
doe ottY owne will, which is the dayly Sabbath of the New Tefta- 
ment. For God hath not ordained unto us a corporall one, faving 
in iome reipe6ts fpecified before, which is much different from the 
Sabbath which the Iewes were obliged to obfervc. 

It is manifeft of that hath beene faid, that our Sunday may in 2 $ 
iome fort be called a day of Sabbath or of reft, becaufe wee ought, 
for the publike exercifes of religion on it, give over all our ordinary 
workes. But it cannot be abfolutely qualified with this name, and 
with regard to an abftinence as preciie as was required on the 
Iewifh Sabbath day. Moreover, as wee have obierved heretofore, 
this name of Sabbath day, is the proper name of the ancient day 
of the Iewes, and not of the new day of Chriftians, wherefore it 
were better done toabftaine from denoting it by the qualification 
of that name, and to call it oneiy, The Lords day, or Sunday, fee- 
ing thefe names have beene appropriated unto it by the Clinftian 

Chapter Sixth* 

\A more particular explication , how the faith full 
ought to carry thmfefoes in the ob/erVation of 

I. "Duty of the Governors of the Church, And of all particular 
Chrifiians about the ordering and prsMife ofGodsfervice. 

3. The faithfutl ought to Submit thtmj elves to the order of the 
Church, andt^keepcthedayes appointed for Gcds fervice, by 
the pub like pratticc thereof in the Congregation. 

3 , How they tught to carry themfelvcs where there M no Church. 

X 4. Hew 

* c £ The fourth P a bl t. 

a. How where there u a Church, during thefervice . 

5 . How after thefervice. 

6. The fan edification of Sunday is grounded on the holi neffe of the 
exercifes pratlifed in it, and is Jo conpdered by thefaithfuU, 

7. Profane men, becaufe they have no heart to Godsfervice % con- 
temne the Lords day. 

8. Qod/y men doe quite contrary . 

GOd for the edification and entertainement of his Church 
here below, injoyneth to thofe that have charge of her 
governeme«t , to offer up prayers and thankefgivings, 
to preach the Gofpell, to mimfter the Sacraments, to affemble the 
faithfull together, toeftabliih good order in the Church; and to 
particular Chriftians to pray devoutly, to love Gods word, to keep 
it, receive the Sacraments, frequent carefully the holy affemblies, 
©bey, in things belonging to order and difcipline thofe that have 
rule over them, andfubmit themfelves unto them, not to bee con- 
tious againft the good cuftomes of the Church, and to doe this, not 
tach of them for himfelfe onely, but alfo to procure that all perfons 
iubjeft to their governcment, their fubje&s, their children, their 
fervants doe the lame. 

All Chriftians^ when they know that there are holy convoca- 
tions for the hearing of the Word, and the practice of other reli- 
gious exercifes, and that the Order of the Church hath appointed 
unto them fetdayes, as in every weeke Sunday, are bound bythele 
injunctions to refort carefully unto them, and to takepaines that 
their inferiours (over whom they have authority) follow their ex- 
ample: And if indeed they love the word of God, and the exer- 
cifes of godlinefle, to (hew it by a diligent frequenting, and ferious 
practice of them, as of a thing which God hath in joyned to all,and 
for the things lake, toobferve the day wherein it is pra&i fed, al- 
though God hath notprefcribed nor appointed it , and it hath no 
other foundation but the Order of die Church, whereunto never- 
theleffeGod hath commanded in generalUll men to fubmit them- 
felves, 1 Cor. x 4. verf^o. For it is not for the dayes lake that we 
cught to pra&ite and refpeft the holy exercifes which ordinarily are 
done on it ; but it is thefc exercifes that make the day considerable, 
and give credit, authority, and refpett unto it : The exercifes are to 


Chapter fixth. 307 

be much cfteemed for thcmfelves, and for Gods fake, who hath ex- 
pretty in joyned them : The day is not honoured and accounted of, 
but for their lake , in as much as the Church is pleated co doe them 

Yet, if aChriftianwere brought to that extremity, thathee 
muft remaine in a place, where there is no Church, nor order efta- 
blilhed for the public exerafes of religion; nevertheleile, becaufe 
Sunday hath beene alwiycs ufed in die Cbriftian Church for a day 
of divine ferv ice, and all religious exerciles, he ought not to for- 
beare to apply himfelfe unto them privately on that day, with grea- 
ter afliduity than on other dayes: And becaufe, where there is an 
order and discipline eilabJiflied, the Rulers of the State, and of the 
Church, to prevent all di(ocders,and ftirre up greater refpe& to the 
exercifesof religion which are pra&ifed on Sunday, have thought 
tit to forbid on chat day die publike and ordinary workes of the o- 
ther dayes of the weeke, he ihall doe well to refraine on it from 
the ordinary workes of his worldly trade and calling,<o obey thde 
high powers that God hath fubje&ecFhun unto. 

Ic is then the order of the church principally that mull be to c» 
very Chriftian the rule of the abftinence and ceflation from ordina- 
ry workes that he is to obferve on Sunday, or on another day. That 
is, he muft not apply himfelfe to fuch workes without great nece£. 
fity, during all the time wherein this order callech upon him to re- 
fort to the houfe of God, to come to die holy aflemblies, not to fie 
idle, not to bulie himielfe about bodily occupations, when he ought 
to be in the congregation,hearing the word of God with attention, 
praying, and linging with heart and mouth to the Lord in the com- 
pany of his faithfiill brethren. 

If divine fervice bepublikelypraclifed before and after noone 
in the Church, whereor he is a member, be muft not foothe him- 
ielfe with a fond opinion, that he hath done his duty when he hath 
beene prefent at either of them, and forfaken one of the two, to be- 
llow it on iome other thing. That time ordained by the Church 
being expired, and the whole iervice of that day rimmed, when lie 
is come home, and is alone, he is free to doe what he will, fo it be 
honeft and lawrull ; to worke, or to refreOi himfelfe, for in that he 
fmneth not againft God,& tranigrefleth not his Commandements. 
If he will pane the reft of the day in aft ious of religion, he ihall do 

X 2 well; 

The fourth Part* 

well ; if he will fpend it on other ordinarie and common actions 
of this life, he ("hall not doe ill ; with this provifo, that he be care- 
full to prepare himfclre by religious meditations for the publike and 
holy exercifes before they begin,and take time to call them to minde 
after they are ended, that fo he may make them faithfull and profi - 
table to his foule, feele in his heart their efficacie, andthew it by 
an holy converfation in the whole fway of his life. Otherwife the 
wicked one mall come, and catch away that which was fowne in 
his heart, Matt, 1 3 & JE p. 

$ All that can, and fliould be propounded to teach us how wee 

ought to fan&ifie the Lords day, muit be grounded upon the necef- 
fitie, holinefle, and utility of the religious exercifes of divine fer- 
vice, upon the refpeft due unto them,and upon the authority of the 
Church commanding upon thefe grounds.This is the only reaion of 
the fanctincation of that day ; In this is the ftrength of all the argu- 
ments whereby Gods fervants ought to ftirre up devotion in the 
hearts of their hearers; And not in the nature of the day wherein 
God ispublikely ferved, not alfo in any obligation whereby the 
confcienceis tied unto it. TWcdwc fcarcOod, and have refpeft 
unto his Commandements, will not omit the obfervation of this 
day, although they be informed that it obligeth them not,neither of 
it fel^nor alfo by a divine commandement,more than another day. 
Vot it is not the day that they regard, but the great need they have 
to beinftru&ed, comforted, fortified in the knowledge of God, in 
the love of his glorious Majeitie, in true godlinefle, by the exerci- 
fes which God hath ordained to that end, not onely particular at 
home, which they may doe at all times, as they (hall have occafion, 
' but alfo publike in the Church, in any day whatfoever the Church 
(hall appoint. 

7 On the other fide, thofe that have not the love God, and of the 

exercifes of religion in their hearts, will never be moved to give 
their minde with more affection and affiduity to Gods iervice, by 
beleeving, that Sunday is a day of Gods owne inftitution. For if 
they make no account of that which is the principall, and the end, 
which God hath injoyned, and urgeth fo carefully, what reckoning 
can they make of a thing, which, putting the cafe it were a divine 
inftitution, could notinjoy that prerogative, favingasahelpeand 
a naeanes tending to that end J 

"■ • ^ — r if 

Chapter Jixtb. 309 

If chey ihould corer their forfaking of Gods fervice and of the 
holyexercifeson Sunday, with this pretext, that it is not a divine 
inftitution ; mould they not difcover a manifeft profaneneffe, for 
as much as that unJer a flight & frivolous pretence, they mould dif- 
daine that which they cannot be ignorant of, but that God hath or- 
dained it ; to wit, the holy convocations, the communion of the 
faithful] in them, his word, his Sacraments, the publike calling up- 
on his name ? Such profane ones mult be left to the judgement of 
God,who will finde them out in his owne time. 

As for the true faithfull, the glory of God, and their owne <al- g 
vation being their principall end, they will alwayes keepe religi- 
oully and chearefully all things whereby they come to their end : 
Firir, the meanes which eflentiallv and by Gods ordinance belong 
unto it, fuch as are the exercifes of religion particular and publike : 
Next, thole which being in themlelves indifferent, and having no 
obligatorie power over the confeience by a divine commandement, 
are notwithstanding lawfully eftablilhed by the Church for orders 
lakeland to fet forth the former by ordinary practice, fuch as is the 
inftitution of Sunday. By which behaviour, they (hall draw upon 
themfelves from the Father of lights, the blefling of grace during 
their abode in thefe lew parts of the earth, and of glory in heaven, 
through the precious merits of our onely Saviour and Redee- 
mer Iefus Chrilt, to whom with the Father and the 
holyGhoft, be all honour, glory, and 
praife for ever and ever. 








humane Authorities. 

Hat the world may not thinke , that in my tenets 
' and proofes.I have oneJv let down that, which in my 
owne judgement I thought to he warrantable by the 
word of God, and reaibn, which arc thechiefeil 
• founuations.on which we ought to build ; 1 thought 
i?n?t!mfitfor the further co.ihimation of the premises to adde 
asanC'n^tomy former Diicourle, fome Padagcs of learned 
Wrhersfboth ancient and moderne , e fp*ially of the reformed 
Churches who were firft, both in time, and worth, and who defer- 
vedly havegr^at credit and au-hortty amongjtu. In quoting the 
PalTages, 1 lhall reduce them to the chiefe heads of my Treatile . 

X 4 


3 1 1 Confirmation of this 7reattfe 


Cencerningthe nature and beginning of the Sabbath. 

IV ST I N Cfrlartyr in TtUlogo cum Tryphone Iud<eo. &** $ 
vSy A Aar, N<ys, MsA^crs/fe^) ttJ €)« J Ivdfisymv , xj fwT «Wrf* 

hGectdp. All the forenamed righteous men ( Adam, Abel, &c.) 
and after them ^Abraham alio did pleaie God, though they obfer- 
ved no Sabbath. 

Iren&usl. 4. adv.Haref.c. 30. {peaking of Circumciuon,and 
of the Sabbath, (which he-maketh to be types and figures of the 
lame nature) faith, Quianon per h<ec jufttficatur homo, fed in fig- 
no data funt populo 3 oftendit, qubd ipje ^Abraham fine circumci- 
Jione y &fine obfervatione Sabbat or Hm credidit ^Deo^r reputatum 
eft till in juftitiam ; That man is not juftified by thefe things, but 
that they were given him for fignes, and tokens, is manifefl from 
this, that ^Abraham not being yet circumcifed, nor obferving the 
Sabbaths, beleeved in God,and it was accounted to him for righte* 
oufneiTe. And a little after : Reliquaomnis multitudo eorumqui 
ante Abraham f uere )ufti 3 &? atriarcharum qui ante Moyfemfue- 
runt 2 fine his qua pr&difta funt } & fine lege Mojfis juftificati 
font. All the company of them, who before ^Abraham were juft, 
and of thePatriarches that were before Mofes, were juitified with- 
out obferving the things above-ipecified, and without Cfrlofes Law. 

Tertultian alfo libro adverf. Iudtos cap, 2. in fin. joyntly 
(peaking of Circumcifion, and of the Sabbath, faith , Cum neque 
circtimcifum , neque Sabbatizantem Deus Adam inftituerit, 
confequenter quoque fobolem ejus Abel ojferentem fibi facrificia, 
incirenmcifum, nee Sabbatizantem laudavit y accepta ferens qua 
offer eb at in fimplicitate cordis. Noe quoque incircumcifum , fed 
i&non Sabbatizantemde diluvio liber avit. Enoch juftijfimum, 
non circumcifum , nee Sabbatiz,antem de hoc mundo tranftulit. 
t/klch'iUdcch fummi DeiSacerdos incircumcifus cr xon Sabbati* 
kahs ad Saeerdotium Detailed us eft. That God created Adam, 
neither circumcifedjnor obferving the Sabbath, and afterwards alfo 


by the Fathers. 315 

he praifed his fonne zAbel facrificing unto him, although he was 
neither circumciied, nor kept the Sabbath, accepting of thole things 
which in the finglenefle of his heart he offered. He delivered alio 
from the Deluge Noe y who was neither circumcifed, nor an obier- 
vcr of" the Sabbath. Hee tranflated juft Enoch out oi this world, 
who neither was circumcifed, nor obierved the Sabbath. Melchi- 
fedech alfo was made high Trisit, of the great God, though nei- 
ther cucumcifed, nor a keeper of the Sabbath. Abraham indeed 
was circumciied, but hee was accepted of God before hee was 
circumciied , nor did hee at all obierve the Sabbath. And in 
the fourth Chapter , l Doceant Adam Sabbati-cajfe , ant Abel 
boftiam *Deo fan Ham offerentem Sabbati rcligionem placuijfe, aut 
Enoch tranflatum, Sabbati cultorew fuijfe, aut Noe Arc* fahrU 
catorem propter diluvium immenfv.m, Sabbatum obfervaffe : aut 
Abraham in obfervation* Sabbati Ifaac filium fuum obtulijfe, aut 
Melchifedech f'#/#0 facer 'dot io, legem Sabbati accept jfe. Let them 
prove to us, that Adam did obierve the Sabbath, or that Abel, when 
hee offered up his iaenfice to God , obierved the Sabbath, or that 
Enoch who was tranilated from this world , or that 2{o e the 
builder of the Arke againft the deluge, were obfervers of it : or that 
^Abraham obferving it offered up his fonne tfaac , or that Melcbi- 
fedech during his Pnefthood received any lawes concerning the 
Sabbath. And a little after he inferreth, that this Commande- 
. ment of the Sabbath was temporally and ought not to be obierved 
under the New Teitament, no more than circumciiion, and the Le- 
vi ticall facrirkes. 

Eufebiw /. 1 . c. 5 . Hijh Scclef. proveth, that the Fathers be- 
fore Mofes were in effect Chriftians, though they carried not the 
name ; for, *ts cxoua.T@- &V7VM <sfer7w<tM \p ihi v/ctj m Si »;^« v ■ * <^tCCd- 
tuv o7n77>? in<tff, 077 u»H ifjur, They cared not for the Circumciiion 
of tlie body, becaufe nor we neither : Nor for the obfervation of 
Sabbaths, becaufe nor we neither. 

And in his firff Booke Dc demonftrat. Evangelic a c, 6. fliew- 
ing, That the Patriarches before Mofes did not obierve the cere- 
monies or^che Mofaicall Law, amongrt them, in expreffe termes,he 
ranketh the obfervation of the Sabbath, and faith of Melchifedcch, 

Tov MstyTtfix. o Mann «Wj*/ iifix <fa ©4k J^V*' * T ° outM-tJ&TtlM- 
{A*'ov> * p.vw cK&<trtox£ MAfficLWkjfiiffAfsor, * ffdiCG&TQv rt mT 1st* h* 

3 1 4 Confirmation of this Treatife 

yc h&ku iTwovm . CHofes maketh mention of Melcbifedecb, Prieft 
of the moil High God, who was neither circumciied in theflefh 
nor anointed with a compound ointment (Exod. $0.25.) accor- 
ding to the preicript of Mofes Law, nor knew any iuch thing as 
a Sabbath, nor heard any thing at all of thofe Lawes, which after- 
wards by Mofes were given to the whole people of the Iewes. 
And a little after of lob, he faith, T* Xi hiyiv top Tfto^Av^exov laCj 

TOV ei\il^ii ' av3$A7KV * oKHVOVy ToV AjUJc/A^OV, 70V JiX&OVj TOV SiQ<m£i) J 

th Hi ayjov cAJttCei&s 'cww w tbK&ozv&jddt, tUa^aitia y\v , {amtj y ta 

vQ" afaiis Iv/buMfiSzhofynTxeitti qvhAKn , 7w^tv, T§z<rCv7{f6) rolfpfiovott 
MurUos ww *^' &vt*v vQ^foriasyvo$5a $ What fhall wee lay of 
mod bleffed fob, that thrice unblamable, juit, and religious man 5 
How came he to that height of holinefl'eand righteoufnefie that 
was in him * Was it by obferving the Mofaicall Law ? No truly. 
But was it then by keeping the Sabbath day, or any other of the 
Iewilh rites and ceremonies? How could that be, feeing he was 
before Mofes, and the making o£ his Lawes ? 

S. Auguft.tom. 3. Ldefpiritu & liter, c. 14. In decern pr^x 
ceptts in lapideis t ahull* digito Deifcriptis, Dicatur mibi quictnon 
fit obfervandum a Chriftidno, except a Sabbathi obfervatione, &c. 
In the ten Commandements written by the finger of God in Ta- 
bles of (lone, let them tell me, what is not to bee obferved by a 
Chriftian, except the command of the Sabbath? And a little af- 
ter. An propter unum pr<zceptum, quod ibi de S abb Mo po fit urn eft 9 
dittos eft Dec do gas liter a occidens, quoniam quifquis ilium diem 
nunc ufque obfervat ficut litera fonat , carnaliter fapit ? Is the 
Decalogue called a killing letter, for that one precept of it concer- 
ning the Sabbath, becaufe whofoever obf erveth that day according 
to the literall fen{e, is carnally wife. And afterwards, ranking the 
Sabbath with circumcifion, and the other ceremonies, hee calleth 
them all ty pic all Sacraments, hn&cap. 15. having laid that the 
grace revealed under theNewTeitament, was vailed and covered 
under the old, headdeth^ that to thatvaile and covering did per- 
taine the precept concerning the Sabbath, which is in the Deca- 
logue, which alio he calleth typical and fheweth in what con- 

~ fifeth 

by the bathers. m 

fiitetb the type and figure, and laid), the lewcs observed the Sab- 
bath as a iludow. 

And^/w.4. / qutft, inExod. quaft. i 72. Mopes after hee 
came downe rrem the mount the fecond time, Exod.?.\ Ex decent 
precept is hoc Jblum (de Sabbat 0} prxcepit y quod figur ate ibi di~ 
tlum cflialut quippe novem ficut precept a funt , etiam in Novo Te- 
flamento obfervanda minime dubitamus. Iliad autem unii de Sab- 
bato ufque adeo figurata diet feptimi obfervatione apud Ifraelitas 
velatum eft, & in myfterio pr&ceptum fuit , & qaodam Sacra* 
mento figur abatur , uthodie a nobis non obfervetur ,fed folum quod 
Jigmficabat, intueamur. Of all the ten Commandements hee re- 
peated to the people this onely of the Sabbath, which is there iec 
downe for a figure : for we doe not doubt, but that the other nine 
are alio to be obf erved under the New Teltament, juil as they were 
commanded. But that of the Sabbath was amongll the Jlraelites 
fofarre vailed with a figurative obtervation of a leventhday, and 
myfticaliy commanded, and prefigured by a certaine figne, that at 
this day we obierve it not, but onely looke upon that which it lig- 

And torn. 4. in expofit. ex. ad Galat. in cap. 3 . about the be- 
ginning. Opera legisfunt tripartita: Nam partim in Sacramentij, 
partimverb in moribus accipiuntur .Ad Sacramento pertinent cir- 
cumcifiocarnis, Sabbatum temporale, Neomenidi, facrificia atq- t 
omnes hujufmodi innumera obfervatioues. Ad mores autem, non 
occides, non Moechaberis^ non faljum tefiimonium dices & talia 
cetera. The workes of the Law are of two forts , for they conlill 
partly in fignes and types, partly in morall aciions. In types, luch 
are circumcifion of the rlefh, the temporall Sabbath, New moones, 
lacrifices and luch like innumerable obiervations. In morall acti- 
ons, as, thou (halt not kill, thou (halt not commit adultery, and 
fuch like others. 

And torn. 3 . dc Genef.adliter.l. 4. c, I 3. lam tempore gratis 
reveltta, obfervatio iUa Sabbati y qme unius diet vacatione figur a- 
batur^ ah I at a eft ah obfervatione pdelium. Now that grace is re- 
vealed, that obfervation of the Sabbath, which figuratively conii- 
lled in one dayes reft, was taken away from the obfervation of the 

To which Paflages, the Anlwer that fome men make, that 


5 1 6 (jnfirmation of this Tnatife 

the fore-quoted Fathers fpeake of a ceremoniall keeping of the Sab- 
bath, and meane onely that the firft Patriarches did not obierve the 
Sabbath with fuch ceremonies, as the Iewes afterwards did : This 
anfwer(L lay) hath not lb much, as any (new of truth ; for if they 
had meant nothing elle but that, they had never fpoke in fb direct 
and expreiTe tearmes as they doe. Moreover, theyexprefly dilhn- 
guilh betwixt the Sabbath and the other ceremonies of Mofes 
law, and flatly affirme, that the Patriarches did neither obierve 
the Sabbath, nor the other lewifh ceremonies. 

Befides the teltimonies of the Fathers, which above have been, 
and of our owne Do&ours, which preiently hereafter ihall be ci- 
ted : If you will give any credit to Iewilh Writers, there are ibme 
ot the old Rabbins (as Galatin reporteth, /. 1 1 . defecret. veritatis 
Catholic. c % $.& I o. ) who writing upon thefe words, Genef. 2. 
*s4nd Cjodblejfed thefeventh day 5 And upon thefe, Exod. 1 6\*p. 
See 3 for that the Lord hath given you the Sabbath : lay, that Abw 
ham obierved not the Sabbath , that the Law of the Sabbath was 
given but to the Iewes onely, and not to other nations, and that 
they are not obliged to keepe the Sabbach. Rabbi Salomon ^archi 
in his Comment.onG>#. 2. 2. Godbleffed the feventhday, and 
fanttifiedit. Godbleffedit (faith hce) in the Manna, becaufeon 
the reft of thedayes of the weeke there fell one Homer for every 
perfon, and on thefixth day there fella double proportion. Hee 
ianftified it in the Manna, becauie on it none ac all Ml : and this 
is written with reference to the time to come. In which words he 
manifeltly referreth the blefijng and fan&ifying mentioned Gen. 2. 
2 . to the time that the If raelites were in the deiert. 

Amongft our owne Writers I will begin with Calvin, who 
TnflitHt. l.2.c. 8./£#. 2 8. fpeaketh thus of the fourth Comman- 
dement ; Vmbratile veteres nHncnfarefolent y qubd externam diet 
ibfervationem contineat , qmin Chrifliadventu cumreliquis fi* 
guris abolita f Herat : quod v ere qnidem ab Wis dicitur. Ancient 
Writers are wont to call this Command a typicall one, becaufe it 
containeth an externall obfervation of a day, which, with the reft 
of the types and figures at the comming or Chrilt were aboliflied ; 
in which they fpeake truth : Ibidem fe&. 3 4. Nequefic ta*nen fep* 
tenarium numerum moror, ut ejus fervituti Ecclefiam aftringam. 
T^e^tie enim Ecclefias damnavtro , qua aliis conventibus fuis 


by Moderne Dottours. 317 

folennesdieshabeant y modo a fuperftitione abfint : Quoderit, (i 
adfolam obfervationem difciplina, & ordinis bene compojiti reft- 
rantur. I doe not fo regard the number of feven dayes, as to tie 
the Church precifely to ic : for 1 mould not condemne thofe Chur- 
ches, whothould make choice or' other dayes for their publike ai- 
femblies, fo they did it without fuperftition : which is done, if the 
obfervation of thole dayes beonelyfor difcipline and good orders 
&ke. And a little after : It a evanefcunt nug<z Tfeudoprophetarum 
ejui Iudaica opinione populum fuperioribm fe cults imbuerint • ni- 
hil a liud afferent es nifi abrogatumejfe quodceremoniale erat in hoc 
mandato (id vocantfua lingua dieifeptima taxationem) remanere 
autem quod morale eft, nempe unius diei obfervationem in hebdo* 
mada. At que id nihil aliud eft, quamin Judtorum contumelianr 
diem mut are, dieifanUitatemeandemanimoretinere: Siquidem 
manet nobis etiamnumpar myslerii w diebus fignificatio, qua apud 
Iudtos locum habebat. So are refuted thefoolnh conceits of iome 
ralfe Doctors, whom former ages poflefled the mindes of the vul- 
gar with a Iewi(h opinion, laying nothing for themlelves but this, 
that what was ccrcmooiall in this command ( which in their ex- 
preflion they call the taxation of a feventh day ) is abrogated, but 
that the morall part of it, namely, the obfervation of one day in 
feven, remaineth ftill in force unto this day. Which is nothing 
elfe but to change the day in contempt of the Ie wes, and to retaine 
the fame opinion of the holmefTe of the day. For if io be the lame 
myfterie is implied to us in the number of the dayes, which was 
implied to the lewcs ; And whoio will take the paines to read over 
all that he faith in the fore-quoted Chapter, ihallrinde, thachis o- 
pinion is, that the principall end for which at firft a feventh day 
was appointed tor reft, was to be a type and figure of a fpintuall 
reft, that the Sabbath is abrogated, that the fourth Commande- 
ment doth onely oblige us fo farre, that there muft be lee times fee 
a part for the publike fervice of God ; that if it were poflibie to 
make every day a Sabbath day, and lo take away all difference of 
dayes, it were a thing much to bedefired: butleeing this cannot 
be done, itbehooveth that there be one appointed from among the 
reft, and that this is all which is obligators in the fourth command 
in regard of us. And writing on the lixtcenth of Exudm verf, j . 
7!?* k???^ day (kith he) was confcerated befjpre the promulgation 

5 j8 Confirmation of this Tredttfe 

of the Law, although it is uncertaine whether this day of reft was 
obferved by the Fathers, which feerneth probable, but I would not 
conteft in this. 

Item on the twentieth of Exodus expounding the fourth Com* 
mandement. That the Commandement was ceremoniail S.P*u£ 
telieth in plaine termes, calling it a (liadow of things, whofe bo* 
dy is in Chriit. We mult lee therefore how Chrift hath exhibited 
to us that, which was a figure. And afterwards. From thefe words, 
For God in fix day es created the heaven and the earth, and re fled 
tbefeventhday. This probable conjecture is inferred, that the ho- 
linefle of the Sabbath was before the Law. 

Butlinger Sermonum decade 2. Serm'.^ Scimut Sabhatum 
ejfe ceremoniale quatenus con]unUum eft cumfacrificUs & reliquis 
Iudaicis ceremoniis, & quatenus alligatum eft temporl : Cater km 
quatenus Sab bat religio &pictas propagatur, & juftus or do reti* 
netur in Ecclefia, perpetuum & non ceremoniale eft. Wee know 
that the Sabbath is ceremoniail, fo farre as it is joyncd with the (a- 
crifices and the reil of the Iewilh ceremonies, and fo farre as it is 
tied to a certain© time. Butfofarreasbv theSakbatk, religion and 
piety is advanced, and good order prelerved in the Church, the* 
obiervation of it is everlalling, and not ceremoniail 

Mufculu* in loci * Commun. in praceptum 4. 'Dew diem ex* 
primit, quo fanciificandum fit Sabbatum, nnum videlicet de fep* 
tern diebus{Hmq\ necfrimum nccfecundum,&c.fedpoftremum.i t 
feptimum, God doth fpecifie the day, in winch the Sabbach is to be 
fan&irled, namely, that it is one of feven , and that neither the 
hrft, northefecond,&c. but thelaft.l.thefeventh. 

Item, Legale Sabbatum non erat naturafua it a cemparatum, 
ut efet perpetuum, £rat cnim , non verum, fed umbratile j non 
perfeftum, fed element arium ac padagogicum, adeoqueimperfe- 
&Hm y & populo elementario accommodatum, Jfuare Novi Te~ 
ftamenti tempore defiit ,ut fpiritus liber tati locus effet, Chriftus eft 
corpus, cuju6 advent urcEie cejfarunt umbra, Tbelegall Sabbath, 
considered in it felfe, was not appointed to be of a perpetuall dura- 
tion : for it was not a true one but onely typical! : not perfeft, 
but elementary and pedagogicall, and by confequent imperfect and 
appropriated to an elementary and rude people. Therefore it was 
moft reafonable that it (Jhould have end under the New Tsflament, 


by Moderne 'DoEtours* ^ ip 

due the* Civilian liberty of thefpirit might have place. Chriftis 
the body at whole comming it behooved all inadowes to vanith 

Col. 2. Item Obfervantia legalis Sabbati nonperinde impofita 
reliquis uationibns y atque Ifraelitis. Etenim non extat praceptnm 
Dei } quod rentes ad hancfeptimidiei obfcrvationem afiringat ,ficut 
ad ikam ffrae/ita manifefia lege obftringnntur. J^uare convinci 
nonpotefl, qubdfeptimidiei Sabbatum ante hanc legem t velante 
diluvium ab Adamo ad Noe ufq;, velpoft diluvium a Noe ad Mo* 
(em ufque, v el per Abraham, velpofteros e)ut fervatumfuerit : nu- 
de & quidam Hebrdorum fatentur } non efefcriptum de tsfbraha- 
mo, quod Sabbatum obfervarit, ^uin etiamfi de patribus, qui 
ante legem vixerunt, certb conftaret quod Sabbati hujus religio* 
nemfervarint : hand tamen quifquam mortalium illorum exemplo 
ad canfimilem alligaretur obfervantiam, nifi ' ditturi fumus e(fe no- 
hii &pccudes immolandas^propterea qubdpatres ante or pofi dilu- 
vium de peccribw facrificajfe leguntur. The obfervation of the 
kgsdl Sabbath was not fo impofed upon other nations, as upon the 
Iewes : for there is no a^vine precept that obligeth the Gentiles to 
this keeping of a feyenth day, as the Iewes by an exprefle law are 
tied to doe . W herefore it cannot be proved that a feventh day es reit 
was obferved before the Law, either before the deluge from A- 
dam to Noe ; or after the deluge, from Noe to CMofes ; or by e^- 
braham and his poftenty. Hence it is that fome of the Iewiih 
Writers doe confefTe, that it is no where written of ^Abraham 
that hee obferved the Sabbath. But grant that there were any cer- 
tains proofe, that the Fathers who lived before the Law did keepe 
the Sabbath. Notwithftanding, it doth not follow that any man 
by their example mould be tied to the fame, except wee will alio 
conclude, that we muft now facrifice beaits, becaufe we reade the 
Fathers be: ore and after the flood did fo 

Item, Decalogus hicquatenns pertinet ad legem Ifraeli per 
Molem in Monte Sina divinitus datam, pertinet ad Colos Ifraeli- 
tat, This Decalogue fofarreas it hath reference to the Law given 
to the Iewes from God by LMofes in mount Sinai, doth onely per- 
taine to the Iewes. 

Item, Qui baptizAtus eft in Ckriftum> fervaterem & fpiri- 
IHm gratia accepit, profetti non five grandi Cbrifti gratia injuria 

jzo Confirmation of this Treatife 

jugofe leguferviliter fubjicit , fife legalis Sabbati fervandidebi* 
toremejfejudicat. Heewho was baptized in Chrifts name, and 
hath received the fpirit of grace, doth not without putting a groffe 
affront upon the lame fpint, ilavilhly fubjeft himlelfeto the yoke 
of the Law , if he thinketh himfclfe bound to keepe the legall 

ftem, Ad legem pertinet, ut aliquo die vaceterfacris ritibus, 
& exercitiis % HatJenus non debemus Sabbati, id eH ,quietis fantlU 
ficationem abjicere, qua ufque adeb naturali lege traditur^ ut & 
univerfa gentes ftativ as quafdamferias, univerfo populo commu- 
nes )& rebus facris obeundis confecratas habuerunt. Ad legem verb 
Moiaicam referendum eft, quod non primus, nonfecundus, non ter- 
tiHs,&c. fedfeptimns dies facro otio exprefse & legaliter deputa- 
tur. Isla legalis feptimi diei deputatio efr confecratio neminem 
mortalium conBringit prater lud&os : idque non nifi ad tempus 
ufque Novi Te&amenti, quo Lex Mofis una cum facerdotio £hrU 
fto facerdoti cejpt. Quare baud eft pr&ter rationem, quod <*Apo* 
ftolus tantopere & Legis & Sabbati legalis obfervantiam rejicit, 
&c. It is a branch of the law of ««urc chac fome day be fet apart 
to the performing of holy rites and facrifices. And thus far we are 
not to reject the fan&ifying of a Sabbath, a day of reft, which by 
the law of nature is io clcarely taught us, that even all nations 
have had let holydayes, generall thorow the whole people, and 
coniecrated to holy exercif es. But it is by ^Mofes Law, that not 
thefirft, not the fecond, not the third, &c. but the feventh day is 
exprefly and legally appointed for a holy reft. That legall appoin- 
ting and confecrating of a feventh day doth oblige no people under 
heaven but the Iewes, and that for a certaine time, till the time of 
the NewTeftament, under which Mofes Law and Priefthood 
gave place to Chrift our Saviour. Wherefore it is not without rea- 
fon, that the Apoftle is fo zealous for the cancelling of the Law and 
the legall Sabbath,&c. 

Vrfin. in Tr aflat. Theolog. de pracept. 4. Pretcepti hujus du& 
funt partes, quarumuna eftmoralis', jive perpetua, videlicet, ut 
fantlificetur Sabbatum ; id eft, aliquod tempus cert urn tribuatur 
minifierio Ecclefia, five publico Dei cultui. Altera ceremonial is 
ac temporaria, videlicet, ut tempus illud fit dies fcptimus. There 
are two parts of this Commandement, one moral! and perpetuall ; 


by Moderne VoBors. 321 

namely, that a Sabbath be iancfified ; that is to (ay, ibmcfet time 
is te bee appointed to divine fervice, or the publike wor.hip of 
God. Another ceremoniall and temporary, namely, that that time 
iliould be a ieventh day. 

Item. Cumigitur Sabbat bum fcpttmidieitypus fuerit, ad" 
monens populum, Q^de fuo officio, feu de piet ate ergaDeum, & 
de fane fish Del erga populum per Ckriftum praftando , una cHm 
aliis ctremoniis adventu Chrifti, per qucm eft impletum, quod Ma 
figmficabant,abrogatumeft. Quodetiam Paulus teftatur Col. z. 
Seeing therefore a ieventh dayes rgft was a type remembnng the 
people both of their duty, or piety towards God ; and alio of 
Gods bountifulnefle towards them, which in Chrilt was to be ma- 
nifeftedjboth it and the other ceremonies at the comming of/ Chnft 
were abolifhed, by whom was fulfilled that which they fignified. 
Which alfo S. Paul Col. 2. doth tellifie. 

Item. Decalogns eft perpetuus y quatenus eft Moralis : Ap- 
pendices autem , five deter minationes moralium pr^ceptorum 
figniftcatioms causa> ufque ad LMeftiam fervand*. The Deca- 
logue is perpetuall to fen* as i t i S morall : but the appurtenan- 
ces and determinations of the mcrall precepts ( £uch as is that 
of the Sabbath ) are, becauie of that which they typifie, to lail till 

Et capite de lege divina £>u<zft* I . Slu&fint partes legis divi- 
na. Leges morales (inquit)nonfunt certu circumftantiis definite, 
fed funt generates, ut tempus aliquodejfe dandum minifterio, &c. 
Leges verb ceremoniales & for enfes funt fpeci ales, five cir cum. 
ft ant i arum determination qua obfervand&funt in ritibus vel aflio- 
nibus externis, Scclefiafticis & politick, ut, Jeptimnm diem ejfe 
tribuendum minifterio, &c % The morall Lawes are not limited by 
circumftances, but are gcnerali and indefinite, as, that lbme time 
is to be aiTigned to divine fervice, &c. But the ceremoniaii and ju- 
diciall lawes are fpeciall, or are the very determination of the cir- 
cumitances, which are to be obferved in outward rites or actions, 
whether EccieiiaiHcall orcivifi, as that a feventhday is to be al- 
igned to divine fervice,&c. 

Viret. on the fourth Commandement towards the end, We 
muftdillinguifh, as is fit, betwixt the Qeremonieof this precept, 
and that which it retaineth of the law of nature imprinted m every 

Y mans 


Confirmation ofthislreatife 

mans heart ; for fetting apart the ceremonie of it, yet notwichftan- 
dine our confcience bcarcth witnefle unto us (if we hold this for a 
certain truth,that there is a God to whom we owe honour and glo- 
ry) that it isneceftarythat we hearken to his word, and that both 
we and all ours be carefull of the miniftery of the fame which he 

hath ordained. lL'1-Jk j^ t 

Zanchiut in exp/icat. 4 prtcept. tApoftolus ad Col. 2. 1 7. ^ 
perte ait prater alia ceremonialia, Sabbatum etiamfmjfe umbram 
rerumfuturarum, corpus autem, hoc eft ,veritateme arum rerum 
efcinCbrifio. The Apoftie Col. % 1 7; f^ith in plaine termes, 
that befidesthe other ceremonies, the Sabbath alio was alhadow 
of things to come,but that the body,that is to iay,the truth of them, 

wasinChrift. ~ 

Item Mandatum quartum ceremomale eft, quatenus talem 
diem, nempe Optimum diem, quern Sabbatum vocant, exercitio 
divinicultusdeftinat, &pr*fcribit. Itaad folos Iudaos pertmuu 
ufque ad Chriftum. Per Chriftum auUm una cum ahu ceremmnt 
abroaatm fuit. The fourth Commandement is ceremoma 11, lorar 
as it ■ appointed! and prefer^* for JM nr vyorfhip fuch a day, 
namelyfa feventh day, which is called the Sabbath. And thus con- 
fidere/ it pertained k the levies onely till Chnfts : time. But by 
Chrift it was abrogated, together with the reft or the ceremonies. 
Item. Although eiiewhere he declareth his opinion to be, that 
the Sabbath hath beene celebrated fincc the beginning of the world, 
notwithstanding, here he fpeaketh of it, as of a thing questionable, 
as of a private opinion of certaine men. guomodo autem fanBifi- 
cavit *■ ( inquit ) non folum decreto & voluntate, fed & re ipfa : 
„HiaUlumdiem{utnonpaucivolunt &*roMUeeft) mandavit 
limishominibusfannticandum. How did he fenftifie it (fpea- 
kin* of the Sabbath t) Not onely by his decree and purpofe,but real- 
lv and in very deed: becaufche commanded our firlt parents to 
hallow it, as is the opinion of a great many, and it is alio probable. 
And afterwards difputing againlt the Sabbatarians, who will have 
all Christians obliged to the obfervation or the feventh day,becaufe 
the founh Commandement is morall, and concerned! all nations, 
which theyprove thus, becaufe (fay they) from the beginning be- 
fore Mofes Law was given, God ian&ified it, and the Patnarches 
kept it holy. To which heanfwereth, guodaiunt, Patres anu 
1 J legem 

by the Fathers. jlj 

legem diem feptimumfantlificaffe : quanquam hoc non facile & 
aperte demonflraripoteft ex S, Uteris ficut & Tertullian^adv. Iu~ 
daos contendit, ego t amen non contradixerim. Sed quod inferunt 
ejfe igitur naturale, it a fit etiam asi nos pertineat, tarn facile [e- . 
quitur, ft die as : Tatres ante legem ojferebant animalia > item 
circumcidebantur : Ergo utrumque natnrale eft, & ideb utrum- 
que etiam a nobis prafiari debet. As for that which they affirme, 
that the Fathers before the Law kept holy the feventh day.-although 
this cannot eafily and clearely be proved out of Scripture, which 
alio TertuSian^idv.Iudaos doth maintaine, notwithstanding I for 
my part will not gainefay it. But the conference which thence 
theyinrerre, that therefore this Law is mora! 1 and concerneth us 
aifo, is as pertinent, as if you (hould argue thus, The Fathers be- 
fore the Law did offer the iaenfices of beafts, and were alio circum- 
ciied: therefore both are morall, and are to bee performed by us 

Item. Non it a morale eft 7 quin etiam fit ceremoniale manda- 
turn hoc de Sabbat o. Morale eft, quatenus natura docet, & pietas 
poftulat, ut aliqais dies <t<rft;»e t ur quieti ab operibus fervilibus, 
quo divino cultui vacare poffit Ecclefia : C eremon i a l* e ft> & *d 
Iudtos particnlariter pertinens .quatenus feptimusfuit prafcriptus 
cfr non alius. This precept of the Sabbath is not fo morall, but that 
alfo it is ceremoniall. It is morall thus fane, in that nature teach- 
eth us,and piety bindeth us to it, that fome one day be appointed to 
a reft from fervile works, that the Church may more freely give it 
fclfe to the worfhip of God . It is ceremoniall , and peculiarly be- 
longed! to the Iewes, fo farre as a feventh day is prefenbed by it 
and no other. 

Item. Subftantia hujus pr&ccpti quatenus ad nos quoqucper- 
tinet 3 &> confirmatum a Chrifto,.»oneft ut diem feptimum fanm ^ 
tlificemus : fed u t fan bit fie emus diem Sab bat *, hoc eft % quiet ide~ 
ftinatum, quifquis ille/it. The fubftance of this command, fo farre 
as it concerneth us al(o,and was confirmed by Chnft,is not that we 
keepe holy a feventh day : But that we ian&irle a Sabbath day, that 
is to lay, a day of reft, whatfoever day it be. 

Item . ^rdceptum hoc qnartum morale eft, quatenus hoc mar- 
dAtur cura rel'tgionis, & exercitium etiam ex f trni divini culms : 
0- ut certo tempore conveniat Ecclefia adaudiendum verbam Dei, 

Y 2 ad 

^ 24 Confirmation of this Treatife 

ad pub lie as preces, ad debitafacrificiafacienda, ad collet as facien- 
das. Id quod etiam confirm avimus : quoniamapud omnes ff enter 
femper receptafuit h<zc confuetudo ,ut certis diebus convenirent orn*. 
nes ad Deumcelebrandum>colendumj>nvocandum. Mofaicum au- 
tem&ceremonialefuit, adfolos ludaos pertinens, quatenus talis 
dies, feptimtis nimirum, fuit Mis prafcriptus :'& quatenus illis 
etiamprafcripti fueruttt certi ritus, quibus Deum die Sabbatico- 
lerent : at que eatenus etiam faijfe abrogatum. Ergo ut certo tern* 
pore conveniat Ecclefia, cum Jcilicet potefl, ad Deum celebran- 
dum> ex Dei eft inftitutione in animis cu]ufque infcripta. This 
fourth command is morall, iofarreas by it is recommended unto 
us the care of religion, and the exercife of Gods externall worfliip : 
and that at a let time the Church affemble together to heare the 
word of God, to publike prayers, toofferupduefacrifices, and to 
make gatherings for the poore. Which alfo wee have proved, be* 
caufeit is a cuftome received amongft all nations, -that on certaine 
dayes there be publike aflfemblies to praife, worfliip, and call upon 
God. But it is Mofaicall, and ceremonial! a pertaining to the Iewes 
onely in this reipeft, that fuck a day, namely a feventh, wa*pre- 
fcribed unto them : and in this alfo, that they had certaine rites 
prefenbed unto them, by which they were to worfliip God on the 
Sabbath day : and in this regard it was alfo afterwards abrogated. 
That therefore the Church meet together at fome certaine time, to 
wit, when it can conveniently, isGodsinlHtution engraved in e- 
verymansminde. 'And in the very clofe of/his explication of the 
fourth command, treating of the abrogation of the Sabbath , hee 
faith thus. Prima canfa, ob quam inslitutum eH Sabbatum, es~f,_ 
ut figuraret cejfationem, eamque perpetuam ab operibus noftris, 
fcilicet a peccatis patrandis, & quiet em in D omino, fmentesfcili- 
cet Deum operari opera S. S\ in nobis. Et quantum ad banc cau- 
fam, quia erat tantumfigura atterius Sabbatifmi erat ceremonial 
le pr&ceptum : ideoque & abrogatum es~l, ficut & -cat era figure, 
adveniente Cbriflo figurato : ad prafentiam veritatis , id eft,' 
Cbrisli, evanuitfigura, idef} } Sabbatum, Col. 2. Quatenus ve- 
rb inftitutum efl t ut flatus dies ejfet, quo ad legem audiendam, & 
ceremonias per agendas conveniret popultts : vel faltem quern ope- 
rum'Domini meditationi peculiariter darent omnes ; abroaatun\ 
non eft % Nam & apud nes locum babet, utflatis diebus ad audicn- 


by Moderne Doftors, ^ 

dumverbum, ad Sacrament a percipiendaeonveniamm. Therirft 
caufe for which the Sabbath was instituted, was to typifie a perpe- 
tuall ceflation from our workes, that is, our fames, and alfo our 
reft in the Lord, fuffering him to worke in us the workes of his ho- 
ly Spirit: and in regard of this caufe, becauie it was onely a figure of 
another Sabbath or reit, it was ceremoniall: and therefore was 
abrogated , as likewife the relt of the types 1 , at the comming of 
Chnft who by them was typified : when the truth, that is, Chriil 
appeared; the fliado w, that is, the Sabbath vanilhed away, Col .2. 
But in that reipecl:, that it was inftituted to bee afet day, f or the 
Church to meet together on, to heave the Law, to performe the 
ceremonies prefcribed , or at leaft to meditate on the workes of 
God, itisnotabolidied. For it is thus in force even amongft us d 
that on appointed dayes v/e aflemble together to heare the Word 
and receive the Sacraments. In many places alfo of this his expofi- 
tion of the fourth command, he affirmeth, that the Law concerning 
the Sabbath was onely given totheIe//es f and not to other nati- 
ons, and they were not bound to the obfervation of it. opcr,(cx Ji^um.c. i .having faidjthat the feafonsof the 
yeare , the new and full moones are times common for all people ; 
for the dirtin&ion of which, (Sod hath given to all the Sunne and 
theMoone, and appointed them their courfes, headdethj Akerum 
cfigenPts eorunt tempornm, feu 0'*T)^1Q quapecuiiariafunt cer- 
tis gentibus ,& qu<e quifquefibi ex teto anni tempore adcerta attiom 
num genera delimit ; ut quedDeus voluerit> ut ipfita populus fex 
diebns operaretur : feptimo autem, qui Sabbatum dicitur, quie- 
fceret ab iis operibtu & vac am cultni divino. Item quod valuer it 
Calendar obfervari & certis temporibus & non aliis fefta cele- 
brariPafcha, <Pentecoftes,&c. H*c erant CDHJJia populilfra- 
elitacK Volnit & vult ut fnguU gentes habeant ft at a tempora 9 
quibm cultum prxftent 'Deo, fed libera cuique genti effe veluit. 
There is another kinde of appointed times, which" are peculiar to 
certaine nations, and which every one doth make choice or for 
himfelre out of the whole yeere for certaine actions. As that God 
would have his owne people the lewes to worke fix dayes, but to 
reft from thofe workes on the leventh day, which is called the Sab- 
bath, and give themfelves to divine worfliip. Alfo that he would 
have them toobfervethe firft dayes of every raoneth, andfeafts of 

Y j lfcft«r 

2x6 Confirmation of this Ireatife 

Eafter, Pentecoft, &c. to be kept at certaine times and no other. 
He would, and vvilleth that every nation have appointed times for 
hisworlhip, but he hath left tliem to the liberty of every nation to 
be appointed by them. 

Dan&us Ethic. Chrifiian.l. 2. c. 10. fpeakingof the fourth 
Commandement, ^natenus hoc prtceptum cercmonialefuitfodie 
cejfet : fedquatenus externa qu&dam vert pietatis exercitia fieri 
pracipit, praceptum continent h&c verba. This precept fo farreas 
it was ceiemoniall, is now of no force : but fo far as it appointed* 
fome outward actions of true piety to be performed, the words ftill 
containe a precept. 

Item. Fuiffe ceremoniarnm partem Sabbatum, apparet ex to % 
quod appellator fignumf&deri* veteris inter Deum & Iudaositli Sj 
Exod.3 I. 17. &tum San tiff ario conjungitur, Levit»ip. 2,0. item 
& Paulus inter ceremonias enumer at, Col. 2.1 6. Heb.4.p. ^Dupli- 
citer Sabbatum fuit ceremoniale, quatenus fuit 1 . cejfatio fever a 
ab omni opere fervili & corporate 2. Septima dies nominatim & 
diferte a Deo prafcripta erat t non ant em tertia^quarta, quint a, aut 
fexta. It is rnanifeft that the Sabbath was a part of the ceremonies, 
becaufe it is called a figne of the old Covenant betwixt God and 
the Iewes,£.*W. 3 1 . 1 7. and it is joyned with the San&uarie, Le* 
vit. 1 p. 3 o. Alfo s. Faul reckoneth it amongft the ceremonies, Col. 
2.16. Heb^.p. The Sabbath in a double refpeft was ceremonial! • 
firft, in that it was an abfolute and preciie ceflation from all fervile 
or bodily worke. Secondly, in that a feventhday wasexprefly by 
God commanded, not a third, fourth, fifth, or fixth. 

Item. Sabbatum fignip cat ab omni opere vitiofo , & ab omni 
peccato abfiinendum ejfe . Erat Sacr amentum Ind<zis vit a quietif- 
<jue titer na, in quo non modi ab omnibus peccatis liber atio contin- 
ity fed ett am ceffatio ab omnibus operibus y &c. The Sabbath did 
lgnifie that wee muft abftaine from all wicked workes, and from 
finne. It was a Sacrament to the Iewes of lire and reft eternall, in 
which we (hall not onely be freed from all our finnes, but alfo we 
(ball reft from our labours,&c fl 



by the Fathers. -yty 

» ♦♦ ♦ ♦♦ ♦»♦♦» » »l » »< ♦ »♦♦ I II I 1 1 H I ♦ ♦ I » < 4 


Concerning the Lords-day (commonly called Sunday) 
its inflitution y andhowfarre kobtigethus, 

ANcient Writers when they Ipeakeof the Lords-day, put 
this for the ground and reaionof the observation of it, 
that Chriit, did rife againe on that day; But they fay not, 
that Chrift ordained it. 

Ignatius in epift. ad (Jblagnefi lof -rtt'sTw %d{ QtKb%tsQ- iOjj km* 
fii&Klu>\ r^ oLVA&t'nfMi'. All that love Chriit , let them keepe the 
Lords-day, as a feftivall day ; which was the day of his Refurre~ 

Iuftin. Martyr .osfpolog.z. ver fas finem. Ihu mh'tv ij(M&LV 

ctt^rM tpifm, Ik mtfit M&. On Sunday wee have our publike mee- 
tings, becaufe it was the foil day, that was, in which God having 
changed the darknefle, and Chaos, orconfufedMaiTe(in/fr£.2o. 
*rDl T\r\) made the world, and becaufe Ieius Chrilt our Saviour 
on the fame day rofe againe from the dead . 

zsfuguftin. torn. 2. ep. 1 1£. qua eft ad Ianuarium cap, i j, 
'Dies Dominions non Iudxis, fed Chriftianis %efurrettione Do- 
mini declaratns eft , & ex iHo habere ctpit feftivitatem fit am. 
The Lords-day was declared lb to bee, not to the Iewes, but to 
ChrifHans by the Refurre&ion of the Lord, and with reference to 
him (or fince that time) it began to be a holy day. 

Idem l.Zl. de civ. Dei. c . 3 o. D ominicus dies Cbrifti refitr- 
reflione eft/aerates^ aternam nonfirlitmjpiritus, verumetiam cor- 
poris reqitiemprAftgnrans \ The Lords-day became facred by the Re- 
(urre&ion of Chrilt, and prefigureth the eternall reft, not onely of 
thefpirit, but alio of the body. 

9dem. Tom. 1 o. Serm. l$.de verb. Apoft .Domini %gjufcita* 
tie confecravit nebis D ominicum diem. QuivocatHr Dominions 

Y 4 dies 

ji8 Confirmation of this Treatife 

, , — , .... . ' i i - - ■■■" , i.. i . . . IM mmm 

dies , ipfevideturproprie adDominumpertinere : quia co die T)o- 
minus refurrexit. The Refurrection of the Lord hath confecrated 
to us the Lords-day. That which is called the Lords-day, feemeth 
to belong to the Lord properly: becaufethe Lord that day rofe a- 

Idem Serm. tempore ; ( which notwithstanding ; and 
the moft of the Sermons *De tempore, are iufpe&ed not to bee his) 
Dominic urn diem zsfpofloli & dApoftolici viri ideb religiofafo- 
lemnitate habendum fanxerunt, quia in eadem l^edemptor nofter a 
mortnis refurrexit. The Apoitles and Apoilolicall men have 
therefore appointed the Lords-day to be kept with a religious fo- 
lemnity, becaufe on it our Redeemer rofe againe from the dead. 

S . Auguftin. in expof. in loan . Trail. 1 20. Vna Sabbati efi y 
quern jam diem Dominicam propter Domini %efurreftionem mos 
Chrifiianu* appcUat t The firit day of the weeke is that which Chri- 
iUans ufually call the Lords-day ,from theRefurre&ion of our Lord. 

Calvin. Inftitut. l.2.c. 2. fell. 1 3 • Dies Dominici eitra Iu- 
daifmnm a nobis obfervantnr : quia longo intervallo differimns in 
bac parte aludais. Nonenimut ceremo**!*?** «rSli/fima religione 
eelebramu* , qua pfitewtts myflerium Jpirituale figurarl : fed 
fufcipimus at remedium retinendo in ecclefia ordini necejfaritm. 
We obfeyve the Lords dayes without Iudaizing, becaufe in this par- 
ticular we much differ from the Iewes : for we doe not celebrate it 
as a ceremonie with a precife obfervation, by which wee thinke a 
fpirituall myftery is typified • but we ufe it as a remedie neceflarie 
to keepe good order in the Church. 

ftem . Quod ad evertendamfuperftitionem expedicbat, fubla, i 
ins efl ludais religiofus dies : quod decor 0, ordini, pad in Ecclefia 
retinendis necefiarinm erat , alter in enm ufum deflinatus eft, 
£htanquam non fine dele tin Dominicum quern vocamus diem ve r 
teres in locum Sabbatbi fubrogarunt, &c. The day which the 
Iewes religicully obferved, waiabrogated, which was expedient 
to take away fuperitition : Another was fubftituted in its place, 
which was neceflarie to retaine decencie, good order, and peace 
in the Church. Nor was it hand over head that the Primitive 
Church made choice of that which wee call the Lords-day in (lead 
Item Com in ^al t ^io.QuandodifcernitHr dies a die reli* 


by Mode me DoSlors. 329 

gionis causafluando ferU pars divini cult us ejfe cenfentur: turn dies 
perpera obfervantur.Nos hodie cum habemus dierum difcrimen,non 
induimus neceftitatis laqtieu confcicntiisjion difcernimus dies.cjuafi 
alius alio fit fanttior y non conftitnimiu illic rellgione & cultu 'Dei, 
fed t ant urn ordini or Concordia conjulimns. Jta libera eft apud nos 
& omni fupcrftione pura obfervatie. When a diitmction is made 
betwixt dayes out oi devotion, when a feail or holy day is eiteemed 
apart of Gods worihip,thoie dayes are oblerved amifk. We in ha- 
ving now a dittin&ion betwixt dayes, do not put a inare of necefli- 
ty upon mens confciences, we make not fuch a diilm£fcion,as if one 
day were holier than another, nor in this doe we place religion, or 
Gods worlhip: but in fo doing provide tor the good order and peace 
of the Church. And fo fuch obiervation of dayes amongit us is free 
and pure from all fuperitition. 

Bullingcr* Decad, 2. Serm* 4. ZJctns Ecclefia diem mutavh 
Sabbati, ne videretur Iudaiz^re, & ceremoniis afjixa htrere : & 
Cdttns otiaque celebravit prima Sabbati, quam loannes appellat- 
Dominicam hand dubie propter gioriofam Domini refurretlionem*- 
Et quamvis nullibi legatur precept a in ssfpoftolicis liter is 'Domi- 
nica dies, quia tamen quarto hoc pr<cepto prima tabula pr&cipitur 
cur •a rcligitnis & exercitium externi cultus diligenter, alienum a- 
fietate & eharitate C hriftianaforet y D ominlcam nolle fanElifica- 
re : prdfertim cum fine tempore ftato cjr citra otium fan Hum cul- 
tus We externum conftarenon pojfit. Idemfentiendumarbitrorde 
pauculii quibufdam thrift i *Vemi?siferiis, autfeftis, quibuspera- 
gimus memoriam Nativitatis , Incarnationis , Circumcifionis , 
TafifloniSy %efurretlionis , lAjcenfionis in Caelum, csr mijfionis- 
S.jpiritM in Difcipulos Domini noftri Iefu Chrifti. The ancient 
Church changed the Sabbath day, left it Jhouldfeeme toludaize, 
and be addicted tolewifh ceremonies : and kept its aflemblies, and 
retted on the firft day of the weeke, which SJoht calleth the Lords- 
day, without doubt becaufe of the glorious Relurredionof the 
Lord. And although it is no whese read in the writings of the A- 
poflks, that the Lords-day was commanded to be kept holy, not- 
withftanding becaufe in this fourth Commanderaent of the tiril 
table is injoyned the care of religion, and a diligent plying of Gods 
cxternall worlhip; It were a thing much contrary to piety and, 
Chriftian charity, not to ian&irie the Lords- day ; efpecially ieei^g , 


no Confirmation of this Truitfe 

that externall worQiip cannot be performed without a ict time,and 
without a holy reft. 

TSuttinger. in zsfpocalypfin cap. i .v. I o. Hanc diem utfacram 
loco Sabbathi in mtmoric.m rejurgentis Domini delegerunt fibi 
Ecclefia, inquafacros & celebres coetus agerent. Ibid. Sponte 
verb Scclefia receperunt illam diem : Non legimus earn uflibipra* 
ceptam. Ac Eccitfi* viderunt omnino neceftarium ejfe certum 
temptts, in quo conveniant fantli : dele get tint ergo diem T^furre- 
Elionis: neque de bis odiojius ccntenderunt inter fe 3 ut fofleafafium 
in Ecclefia teftantur hiftorU. The Churches of free choice recei- 
ved and let apart this day, in (lead of the Sabbath, in remembrance 
of the Lords Refurreft ion, that in it they might have their holy and 
iolemne meetings. For wee reade not that it is commanded any 
where : but the Churches faw that it was necelTary that a certaine 
time inould be Hinted tor the holy meetings of the Saints of God ; 
and therefore they chofe die day of the Refurre6f ion. Neither did 
they itrive eagerly about this, as Hiftories beare witneffe that they 
did afterwards. 

^Muf cuius in locis Commun. in Mandatum quartum. Cbri- 
fiiani reliUo Iudaico Sabbatof*crum otinm eo die fervant^qno Ser- 
vator non folos Ifraelitas, fed univerfum genus mortalium non 
dedomo <^gyptiac* fcrvitutis, fedde pot eft ate & regno Satan* 
bberatos eduxit. The Christians forfaking the Iewilh Sabbatb, 
keepe their holy reft on that day on which our Saviour did bring 
forth, not the Ifraelitesonely , but all mankinde; not out of the 
houfe of ^Egyptian Servitude, but from the power and kingdomc of 

7*. UWartyr in his common places, which were collected out 
of the reft of his workes, cap, 7, Quod is dies magis quam i/le elU 
gatur ad Dei externum cult urn, Itberum fuit Ecclefia per Chri* 
ft urn, ut id confuleret, quod magis ex rejudicaret. Ctfec Mapef- 
fime judicavit^ ft memoriam inftaurationis perfetlt, id efl, Refur- 
reclionis Chrifti^ in obfervatione diet Dominicipratufit kuicabfo- 
lutioni mundana fabric*. The Church had liberty byChnft, to 
make choice of one day, rather than of another, for G ods externall 
worlhip, to doe therein what (hee thought rltteft. Nor was her 
choice ill in preferring , byobferving the Lords-day , the remem- 
brance of our perfeft redemption , that is , of Charts refurre- 


by Mo derm Dottours. ^ r 

6tion, before the remembrance of the finiihing of the world. 

Item, JJubdunus dies certns in hebdomada cultui divino man- 
cipetur, ftabtle & firmum eft : an vero hie vel alius conftuuatur, 
temporarium eft ac mutabile. That one day of the weeke be conic- 
crated 10 Gods worlhip, is an ordinance of perpetuall force: 
whether tins or that be appointed, is temporane and may be chan- 

Item. £hiandefa&a fit h&c mutatio, in facris I iter is expref- 
futn nonloabemut. In <*Apocalyp(i tamen Ioannis r Dominici did 
exprejfam mentionem habemus, & verifimile eft, aliquamdiu pri- 
mos Chriftianos morem judaicum retinuiffe : ut in dieSabbati 
convenient : poftea verb, ut videmus, res mutata eft. It is not 
expreiTed in hoJy Writ when this change (of the Sabbath into the 
Lords-day) was. Notwithstanding, in S. lohns Revelation there 
is exprelTe mention of the Lords-day,and it is likely that for a while 
the firlt Chriitians retained the lewilh cudome in meeting together 
on the Sabbath day : but afterwards (as we fee) the day was chan- 

Zfrfinns Tr*&.Tl,e<djin quartum pr^ceptum. Gfim non minus 
alio die meditatio ac cetebratio operttm 'Deipofit fieri, quamfepti- 
mo.Sicut initio propter caitfMmaccommadattam primis temporibus, 
defignavit 1)eus miniHcrio diemfeptimum, fie ddnde propter cau- 
fam accommodatam CMeffia tempoyvbus, legem cam abrogavh^ 
& liberum Scclefi*. reliquit alios dies c/igere, nutpwpter caztfi-tn 
probabilem dele git diem primtim qno ftda eft Chrijli refufcitatio, 
Seeing one can meditate on, and celebrate the workes of God, as 
well on another day, as on the fevench. the beginning, for a 
realbn proper to the firlt times, God appointed. for lus publike- wor- 
ship a leventh day ; lo afterwards, for a reafon proper to the times 
of Chrifts exhibition, he abrogated that Law, and left it to the 
power of the Church tochule other day es, which for a probable 
reafon made choice of the firlt day, on which Chnlt rofe againe. 

?tem. Dijftrt obfervatio Vomimcidici a Sabbatbo fudaico, 
primb, quod Sabbat urn feptimidiei, tanquam partem ailtusdi- 
vini oeremonialem 3 non licebat ludans omittere,aut muter c propter 
exprejfum Dei man datum: Ecclefiaverb Cbriftiana,five primum , 
five alium diem trrfmit minifttrio., falvk fua libertate etiam aliter 
agendi, ft ftnt probabiles caufie^hvc^jiM ulla opimone ataffitMis 

33 i Confirmation of this Treatife 

autcultm. Secundb, Sabbatumvetus erat ty pus y five umbra, re" 
rum in Novo TeHamento per Cbriftum implendarum : In Novo 
ant cm Teflamento ilia fignificatio cejfavit y & ordinis at que decori 
tantum ratio habetur y fine quo minifterium Ecclefia aut nullum 
aut fait em non bene confiitutum ejfe poteH. The obfervation of 
the Lords day differeth from the Iewiih Sabbath ; Firft, becaufe it 
was not lawfull for the Iewes to omit the Sabbath, or reft of the 
feventhday, as being a ceremoniall part of divine worfhip, nor to 
change it, becaufe of Gods expreffe command for the keeping of it. 
But the Chriftian Church appointeth for divine fervice a day, whe- 
ther the flrft or another, referving ftill to her felfe the liberty to doe 
otherwife, if by good reafons (lie be induced thereunto $ that is to 
fay, (lie allotteth fuch a day to the fervice of God, without any o« 
pinion of neceflity or worlhip. Secondly, the old Sabbath was a 
type or lliadow of things which under the New Teftament were 
to be fulfilled by Chrift : But under the New Teftament that type 
ceafed, and onely regard is had of good order and decencie, with- 
out fyhich, divine fervice either cannot fubtirt at all, or not well. 

And in his Expofition of the fecond Commandment, {peaking 
of Ecclefiafticail lawes, which determine the circumftances necef- 
fary or profitable for the obfervationof the morall precepts of the 
firft Table, and which are no part of Gods fervice, and doe not 
oblige the confcience, but in cafe of fcandall , amongft the reft 
(iaith he) Dies c Dominicu$ ab Ecclefia es~i fubslitutus Sabbato in 
ufum mimslerii&c. The Lords-day was fubftituted in lieu of the 
Sabbath for Gods fervice,&c. 

Idem in Explicatione C atecheuin precept ^Sabbatum ceremo- 
male eft duplex y aliud Veteris, alind Novi Teslamenti. Vitus erat 
aftrittum ad diemfeptimum, & ejus obfervatio erat neceffaria, & 
cultusDci. Novum pendet ex arbitrio Ecclefia, qua elegit diem 
primum propter cert as eaufas^ &isett obfervandus ordinis cau- 
sa : fed fine opinione neceffttatis % quafi ab Ecclefia oporteat eum 
obfervari, & non alium. The ceremoniall Sabbath is two-fold, 
one of the New, another of the Old Teftament : That was reftrai- 
ned to the feventhday, and the obfervation of it was neceflarie, 
and a part of Gods worflhip. This dependeth from the will of the 
Church, which made choice of die firft day for certaine caufes, and 
it isto be obfervcd for good orders lake : but without any opinion 

by Moderne DoElors. ^ 

of neceilitie, as if it behooved the Church to obferve it, and 
no other. 

ftem. Oportet non minus nunc in Cbridiana quam olim in 
Iudaica Eccle/ia e(fe aliquem cert urn diem quo verbum "Dei dace* 
atur, <*r Sacrament* pub/ice adminiftrentur. Interim non fu~ 
mus alligati, ut diem feptim. via 3,4,5. vol quemcunque alium 
habeamus . ssfpoftolica igitur Scclejia, utfe a Iudaica Sjnagoga 
difcerncret , pro liber tate fibi a Chriflo donata pro feptimo die 
elegit primam propter prcbabilcm canfam, quia eo die facia eft 
Chrifti Refurretlio. It behaoveth as well now in the Chriftian 
Church, as before in the Iewiib, that there, be iome certame day, 
on which the word or God may bee taught, and the Sacraments 
publikely adminiltred. But we are not tied to have Tueiday, Wed- 
nefday, Thurfday, or any other for this let day. The Apoitohcall 
Church therefore, to make adiftinction betwixt her kite and the 
Iewilh Synagogue, according to the liberty given her by Chrift, m 
ftead of the f eventh day chofe the rirft for a probable reaion, becaufe 
on that day Chrift rofe againe. 

Z/iet on the fourth command towards the eud. The Primitive 
Chnftians did not change the day, only with regard to a difference 
to be made becwixt lewes and Chrirtians, for thus the matter were 
not much mended, to have changed onely the day, and have retai- 
ned thefiiperltition, which the iewes fatten to it: Bat they had 
regard to the Reiurre&ion of our Lord, which is the tiue accorti- 
plilhment of the fpirituall reil,which we hope for,&c. 

*Bucer % in Matth. cap. 12. v t I . loc. defcriis. Hinc fatlioni 
ncn dubito y ut communis 'Chri[}ia:iorum confenfu Dominicus dies 
conventibus Ecclefi& publicis, acrequiei public* dicat us jit ipfo 
flatim Apoftolorum tempore. I doubt no:, bur that by the common 
confentof Chnitians, the Lords- day hachbeene appointed for the 
publike meetings of the Church, and for publike reU, even in the 
Apoftles dayes. 

Zanchius in pr<£cep. 4. in Traclatu de feriis. fr&ceptum de 
die Dominico fantlificando ab Apoftolis exprejfum non habemus : 
ssfpoftolicam tamen traditionem ejfe minime dubitamus. Wee 
have no expreflfe command from the Apoitles to landtifie the 
Lords-day : notwithstanding, we doubt not but that it is an Apo- 
ftolicall tradition. And having alleaged fome ptoofes out of Scrip- 

334 Confirmation of this Trtatife 

cure to that purpofe, he addech, Exfacris Uteris colhgitur non in- 
ept e ab *s4pofiolis profeElum effe^ ut omijfo Sabbato, dies Domini* 
cnsfucrit in illius locum fubfiitutus. It is not impertinently ga- 
thered from holy writ that the fubllitucion of the Lords-day in 
place of the Sabbath proceeded from the Apoilles. Acknowledging, 
as appearech by his words [not impertinently] that thofe- proof e$ 
were but weak .But afterwards in exprefl e termes he avoucheth,that 
thefaiddayis appointed for Gods iervice without putting any tie 
upon the confcience. Hoc (wquit) liquet exfacris Uteris. 2(ulli- 
bienimlegimus, Apofiohs hoc cuipiam mandate: tantum legi* 
rxus, quid foliti fuerunt facer e zsfpoftoli & fi deles in illo die. Li* 
berum igitur reliquerunt. osfccedit, quod Apostolus ad Gal. c.4. 
& ad Col. 2 . nen vultfervari a fidelibus prtcepta Dei de Sabba- 
ttSy alii[quefeftis Jtiofaicis : quia nolebat fidelium confidential i/lis 
prtceptis ajiringi : quanto minus igitur voluerunt -Apofioli ob- 
ftringi confcientias fantlificando diei 'Dcminico, qui nullum ha* 
if e bat Domini man datum. Liber um efi igitur iHud etiam tempus, 
hoc efi, nullius obligans confcientiam : fed it a tamen liberum, ut 
emnino ifle dies fan&ificandus fit 3 nifi charity *I'*MAfoftttlet. This 
(faith he) is manifeft from Scripture. For we reade no where that 
the ApoitJes gave this command to any man : wee reade onely, 
what the Apoftles and the faithfull were wont to doe on that day. 
They therefore left it free. Moreover, the Apoftle (/al.q. and £0/. 
2. will not have the faithfull to obfcrve Gods precepts concerning 
Sabbaths, and other Molaicall Holy dayes : becaufe he would not 
have the confciences of the faithfull obliged to thofe precepts : how 
much Jefle would the Apoftles have their confciences obliged to 
keepe holy the Lords-day oi'Sunday, for which we have no com. 
mand from God. Therefore that timcalfo is free, that is tafay, 
tieth no mans confcience. But notwithstanding it is fofree, that 
alcogether it behooveth us to fan&ihe this day, if charity doth not 
require the contrary. 

Item. J$uis prohibuit, quin Ecclefia y ficut dient feptimum 
tranflulit tn diem 'Dominicum : fie etiam iUos reliquosAies feftos 
in alios transferre potuerit ? What hindereth, but that the Church 
as it removed the feventh day to the Lords- day, may alio change the 
reft of the feafts of the Iewes into other dayes i 
Item. At the very end of the explication of the fourth command. 


by Moderne Dottours*. ? , « 

fn locum S abb ati fubrogatus eft dies Domimcus, quia, eo die eva- 
nuit S Malum quatenus figura erat, qno Chriftns rcfurrexit : ut 
ergo rrcordemur evanuife per%efurretlioncm Chrifti, Scclefi* 
non retmuit Sabbatum,Jed diem Domimcum. The Lords day was 
fubfututed in place of the Sabbath^ becaufeon that day on which 
Chriit role againe, the Sabbath was abolished lb rarre as it was a fi- 
gure. That therefore wee may remember that it was abolifhed by 
cheRefurre&ionof Chnit, the Church hath retained not the Sab- 
bath,but the Lords day, 

Bourgoin Minifter [of Geneva in his Hifior.Ecclef. written 
in French, lib. a. of reads. It is not written, when it was, that 
the Chnitians difunited themlelves from the Iewes, and began to 
keepe holy tlie Lords-day. 

?tem. After the ApofHes fome did celebrate the Sabbath, ci- 
thers the Lords-day. And lib % \. Of publike *(femblies. There is 
no great certainety at what times it was that Chnitians had their 
pubhke aflemblies, and yet lefle, in what places. 

Item. The Chriltians ierving of God was tied neither to certame 
times nor places, but rather by that which fufitn Martyr hath laid ' 
of the Lords-day, it is likely, ch«t neceflity or cuftome affigned 
them to the time, and that convenience defigned the place. 

Dan&us in Ethic. Christian, inpr^cep.^. Libert at em fu am 
in die oliavaeligenda oflendunt Cbrittiar.i, & fe a Judaic is ce- 
remoniis Chrifti benefcio liberatos. Porrb neque prtcife ottava 
dies ab omnibus Ecclefis pro folenri £Wt£« facienda obfervata 
eft, fed ab aliis Sccleftis tertia dies, id eft, CMartis : ab a I its quar- ' 
ta, id eft, CMercurii, v el alia ut tradtt Socrates Scholafticusin 
lib.$.c.ll. r Dies autem Dominica, qua & Solis dicitur, pojfea com- 
muni omnium Ecclefiarum confenfu Cub Imperatoribus Chriftianu 
ftatuta eft , quia videbatur bac etiam Apoftolorum temporibus 
probata. The Chriftians in making choice of the eighth day, doe 
lhewthe liberty they have, and that by Chnit they are freed from 
the ceremonies of the Iewes. Bat neither was the eighth precilely 
obferved by all Churches for the keeping of their foJemne aflem- 
blies, butbyforne Churches the third day, that is, Tuefday : byo- 
thers the fourth : that is, Wednefday, or fome others , as Socrates 
reporteth, Hifl. 1. 5 . c. 2 2 . But the Lords-day, which is alfo called 
Sunday,by the unanimous confent of all Churches under the raignes 


33 ^ Confirmation of this Treatife 

of ChriftianEmpeiours wee pitch upon, and the rather becaufeit 
ieemed to have beene approved of, even in the Apoftles times. 


Concerning the Obfervation of the Sabbath in regard 
of a re fling from the yporkes of our ordinark 

Stsfuguftin. torn. 6\ Contrafauflum UbUnich£umL6 % c % q. 
Cejfationem Sabbaterumjamquidem fupervacuam duct- 
. mus ad obferv andum, ex quo (pes revelataeft noftra quie- 
tii aterm. Now we thinke the obiervation of Sabbaths to be fuper- 
fluous, iince the hope of our eternall reft was revealed. 

Contra asfdimantum c. \6. Sabbati quietem non obferva* 
mus in tempore, fedfignum te**p"r**J<? imettigimm, &- ad&ternam 
quietem qua if/ofignofignificatur, aciem mentis tntendimus. The 
Sabbaths reft we obferve not in time, but we underftand that it was 
a temporary figne, and we faften our eyes upon that eternall reft, 
which is represented by that figne. 

AndTom. 2. epift. up. adlanuar. en. Obferv are diem 
Sabbati non ad liter am jubemur, fecundum ocium ab opere corpo- 
ral'^ ficut obferv ant Iud<zi. W e are not commanded to oblerve the 
Sabbath day according to the letter, by a reft from bodily worke, 
as the Iewes obferve it. 

Calvin, in ep, ad Coloft\2.v.l6. ssftqui, dicet quifplam, nos 
adhuc retinemus aliquam dierum obferv ationem, %efpondeo % nos 
dies nequaquamfervare^ quafiinferiis aliquafit religio, aut quaji 
fas non fit tunc laborare : fcdrefpetlum haberi politic & ordinis^ 
non dierum. But lome will fay, we till this day retaine iome obfer- 
vation of dayes. Ianfwer, wee doe not obferve dayes as if there 
were any holinefle in them, or as if it were not lawrull then to 
worke^ but we have regard to the good government and order of 
the Church, not to dayes. 


by Moderne JboSloTs. ^ 7 

Viret on the fourth command towards the end. If I had that 
authority which Magistrates have, I would take this courfe ; If I 
could not keepe men in better order, either they mould labour in 
the fervice of God, or in forne other worke which is not hurtfull, 
or altogether unprofitable. It were much better that thole who 
ipend their meanes in gaming and hunting Tavernes, did labour 
according to the Commandements. Notwithstanding, I thinkeit 
better to give order that that whole day be imployed,as much as iha-1 
poflible,in Gods fervice, and in works of mercy : for if it were per- 
mitted to worke on this day, as on other, it were to be feared that 
by little and little they would come to make no difference betwixt 
this and working dayes,&c.From whence it is manifeir,ihat he did 
not think that a labour honeft and lawfull in it felre, was unlawfull 
on the Lords-day ; but onely that it was expedient that the Magi- 
itrate fuffer not men to labour on this, as on other dayes, to prevent 

ZanMfu in prtcep. 4. £*«/?. 3 . defeftis, blameth the Papifls 
in thatj CjraviHS accufatur (frfttnitttr inpapatUjfiquis in die Pa- 
fchatis aut Nativitatis D ontini ,vel dieD ominico ajrrum colucrit, 
etiamfieo idfecerit tempore, <}n° »on occupant ur in Tcmylo quam 
fi q»is eodem dieperpotet, inebrietur, choreas dmat.&c. Amongft 
them hee is more (harpely accufed and puni(W , who on Eailer 
Chrilhn&s, or the Lords-day laboureth his ground, although hee 
doe it not in time of Divine fervice, than hee who tippleth, is 
drunke, and danceth on thofe dayes. By which words he implieth 
clearely enough, that he did not diiprove an honeii labour on Sun- 
day, fo it be not done in time of Divine fervice. 

Item, Opera fervilia per fe non prohibentur in die fefto, fed 
eatenus tantum prohibentur, quatenm in cultu divino, una cum 
reliquis fratribtts exercere tepojps & occupari impediunt. Servile 
workes are prohibited on a Holy day, not becaufe they are evill in 
themfelves, but becaufe they hinder us from joy ning with our bre- 
thren in Gods worftiip. And a little after hee quoteth andappro- 
vcth of that, which Confiarttine wrote to Helvid w,that He mould 
fuffer the Countrey-men, if neceHity did fo require, to labour their 
grounds on the Lords-day, to fowe, and to doe other things necef- 
fary. And addeth moreover, £huintb magts licet h&c opera fervi- 
liaprtftare, fiitapoJfisiHis vaeare,ut hit erim t Amen a[? exercitio 

Z divini 

Ij8 Confirmation of this Treatife 

divini cult us minime per ilia voceris ? How much more lawfull is 
it to doe thefe fervile woikes, if fo they may be done, that they be 
no diltebance to thee, nor avocation from the exercife of Gods 
worlhip ? 

Danaus in precept. 4. Nobis Chrifiianis non tanta tdmve 
fever a & rigida cejfatio impoftta eft : 7{on & ex lege Conitantini 
licet & ferere & meter e die T)omimco,ficommodum fit? Et it a vi- 
demus qu<z fit liber tai Chriftiana % Vpon us Chrifhans isimpofed, 
not fo great nor iiich an exacl:, and rigid ceiTation and reit, as was 
upon the Iewes : for even by Conftantin's law it is lawfull both to 
fowe andtoreapeon the Lords-day, if there be cauie for it. And 
fb we lee what is our Chriftian liberty. 

Item* Liber e hodie & folum quantum ad communem Ecc le- 
ft* Adtficativnem pertinet, ab operibu* noftrisceffamns, nt Dei cul- 
tHiinferviamus, & nt neminem offendamns. On this day we reft 
from our w. rkes freely and fo farre onely, as the common edifica- 
tion of the Church requireth, that on it we may give, our felves to 
the worfliip of God, and give no fcandall to any. 

Item, OmninooperaridieDeminkanos Chriftiani nonveta* 
mur y mo do a Dei cnltu pr opt ere a no» s*v*m*r 9 neque d fftblicis 
eoHciombas &precibns 3 neq- t a meditation* verb* *Dei : modb item 
proximis opndiculum no* f r<sbe*mtu . We Chriftians are not for- 
bid to worke at all on the Lords day,fo that it be no diftra&ion un- 
to us from Gods wormip, from publike meetings, and prayers, nor 
from meditating on the word of God : and that we fcandalize not 
our neighbour. 

Many other paiTages to the fame purpofe might be alleaged out 

of our owne Writers, but thefe which I have tranfcribed out of the 

Bookes, which I had by me, ihallfuffice, toconfirmethemoftpart 

of that which I have avouched, and to (hew that the learnedrt men 

shat have flourilhed in our Churches, were not of the opinion 

of them, who at this day fo obftinately adheere to the 

religion of the Sabbatli, that indeed they 

fall into a direft 1 uperftition. 

F I 3^f S. 


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